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Human Nature, 

CONSIDERED IN THE LIGHT OF 

PHYSICAL SCIENCE, 



INCLUDING 



PHRENOLOGY, 



WITH A NEW DISCOVERY. 



BY 

V 

CALEB S. WEEKS, 

Author of 41 Human Life," "Selections from the Poets with Respon- 
ses," "Songs of the Morning," "Christianity, its Influence 
on Civilization," "The Philosophy of Evil," etc. 



(^JAN 201894 1 



New YORK: 

FOWLER & WELLS CO., -v ^T u^ajg ^ 
27 EASIEST ST. 

1893. 



Copyrighted, 1893, by Caleb S. Weeks. 



J 



JO 



TO THE STUDENTS OF HUMAN NATURE 
WHO, IN 

DEVELOPING ITS PHILOSOPHY, 
WOULD GIVE IT 
A FIRM FOUNDATION IN PHYSICAL SCIENCE. 



CONTENTS. 



Chapter I. Human Nature's Physical Basis. 

Chapter II. First Lessons in Phrenology. 

Chapter III. Phrenology with its New Discovery. 

Chapter IV. Heads and Characters Compared. 

Chapter V. Unbalanced Region Developments. 

Chapter VI. Organ Combinations in Activity. 

Chapter VII. Phrenological Light on Life Problems. 



LIST OF ILLUSTRATIONS. 



figure. Page. 

1 Sanguine Temperament . . 18 

2 Lymphatic Temperament. 18 

3 Bilious Temperament 19 

4 Nervous Temperament ... 19 

5 Motive Temperament 20 

6 Vital Temperament 21 

7 Mental Temperament 21 

8 Balanced Temperament. . . 22 

9 Coarse Organization 26 

10 Anton Probst, a Murderer. 27 

11 Joseph C. Neal 27 

12 Thomas Carlyle 28 

13 Washington Irving 29 

14 Oakes Ames 30 

15 Daniel Webster 31 

16 Henry Ward Beecher 34 

17 Thomas Moore 35 

18 Barnum in earlier life. . . . . 35 

19 Barnum in later life 36 

20 Horace Greeley . 38 

21 Abraham Lincoln 39 

22 The Phrenological Organs. 51 

23 The Groups of Organs. ... 51 



FIGURE. 


PAGE. 


24 An Idiot 


52 


25 A Partial Idiot 


52 


26 Cerebrum, Cerebellum. . 


. 53 


27 The Brain Hemispheres. 


54 


28 Principal Parts of Brain. 


. 55 


29 Length of Brain Fibers. 


. 55 


30 Philip II. of Spain 


59 


31 The two Brain Bases, etc. 69 


32 Marion Ira Stout 


87 


33 John Wilkes Booth , 


88 


34 A. Berkman 


88 




92 


36 Hon. Benj. F. Wade, . . 


. 93 


37 Black Hawk 


94 


38 Red Cloud 


95 


39 King Philip, Chief 


96 


40 Red Jacket 


97 




98 


42 William Tyndal 


99 


43 Frederick Douglas 


100 


44 M. Godin 


101 




102 




111 



List of Illustrations. 



figure. Page, 

47 Napoleon Bonaparte 112 

48 Swdeenborg 114 

49 Sir John Franklin 115 

50 Edgar A. Poe 117 

51 Francis Bacon 118 

52 John Locke 119 

53 George Comb 120 

54 Charles Darwin 121 

55 Benjamin Franklin 122 

56 Peter Simon Laplace .... 123 

57 De Wit Clinton 129 

58 Gen. William T. Sherman 127 

59 Stonewall Jackson 128 

60 Gen. Benj. F. Butler 129 

61 Theodore Parker 130 

62 Gladstone, front Face... 132 

63 Gladslone, side Face. . . . 133 

64 Old. John Brown 134 

65 Peter the Great, of Rusia 135 

66 John Wesley 136 

67 George Whitefield 137 

68 Martin Luther 138 

69 Philip Melanchthon 138 

70 Melanchthon, Luther's H. 139 

71 Luther, Melanchthon's H 139 

72 Vitellius, Roman Emperor 140 

73 Thomas Wilson 141 

74 Vitellius, Wilson's H . . . 142 

75 Wilson, Vitellius's Head. 143 

76 Catharine II., of Rusia... 146 

77 Louis Napoleon 147 

78 Bismark 147 

79 Socrates 148 

80 Brigham Young 149 

81 Joseph Smith 150 

82 Alexander the Great. ... 151 



FIGURE. PAGE. 

83 Thomas B. Reed 152 

84 William M. Tweed. ... 154 

85 William E. Brockway.. 155 

86 Madam de Stael 156 

87 Lucretia Mott 157 

88 Jay Gould 158 

89 Peter Cooper 159 

90 Nelson Sizer 162 

91 Gen. Philip H. Sheridan 163 

92 Prof. George Bush 164 

93 John Haggerty 165 

94 Haggerty, Bush's Head 106 

95 Bush, Haggerty'.-, Head. 167 

96 Michael Angelo 168 

97 Ralph Waldo Emerson. 169 

98 Nero 170 

99 Pope Alexander VI 171 

100 Pope Gregory VII 172 

101 Mrs. Mary Runkle 173 

102 Submission — Authority. 175 

103 George III, of England. 176 

104 James Buchanan 177 

105 Diffident Young Man. . . 178 

106 Mr. Horner 179 

107 Edward W. Ruloff 180 

108 Herbert Spencer. , 186 

109 Thomas A. Edson 198 

110 Caleb S. Weeks 200 

111 Caleb S. Weeks. Profile. 200 

112 Stephen Pearl Andrews 217 

113 William B. Astor . . 232 

114 Gerrit Smith.......... 233 

115 Edgar 234 

116 John 234 

117 John Summerfield 237 



INTRODUCTION. 



For several years, since the new lesson in Phrenology 
opened to me, I have given sketches of it in lectures, 
but have been so much occupied with other works, 
previously begun, that I could not sooner attempt 
writing on this enough to fairly open the subject. I 
had in project, after the works in preparation for publi- 
cation, to write a history of our times, and did not 
expect to find leisure for both works. And, moreover, 
the lesson seemed so obvious that I thought some of 
our Phrenologists would soon see and present it, saving 
me the trouble of doing so. With my mind mainly 
pre-occupied, I did not then quite realize its extent of 
meaning, but with the tasks in hand completed, and 
more time to think on it, the subject enlarged vastly, 
and not hearing of any writer who had given such a 
view of Phrenology, I was strongly impressed that this 
is a lesson so important that its presentation had the 
chief claims on me. At first I thought to give the out- 
lines of the subject in a serial article for the " Phreno- 
logical Journal," but a little reflection on it showed me 
that at the shortest it must be too long for that. Then 
I thought to follow the Phrenological lessons with 
those of Psychology presented by Mesmerism or Hyp- 
notism, having had much experience in its facts, and 
then sketch the basis of Sociology as these sciences 
reveal it, but found this was too much for one volume, 



Vlll 



INTRODUCTION. 



so I decided to present a brief treatise on Human Na- 
ture considered in the light Phrenology with its latest 
lesson affords, pointing the direction of psychic inquiry, 
and a few foundation-stones of a social science struc- 
ture, and to leave it there, hoping that some one else 
may present the psychical and social views to my satis- 
faction, or, if not thus relieved of the task, that I may 
rind time to attempt it in the future. I am sure no 
one can properly handle these subjects without the full 
Phrenological light on his study; and I think the 
general intellectual mind is as yet hardly prepared to 
receive the more spiritual science of Psychology, or to 
understand the moral lessons of social life, or that it 
can be till it has more acquainted itself with Phrenology, 
thus escaping the fogs of scholastic speculation and 
pharisaic moralisms. 

The work here presented I am aware is, from want 
of time, rather imperfectly prepared so far as verbal 
expression and systematizing is concerned, but the 
ideas are those of long observation and deliberation 
by^ one who for more than half a century has been a 
close, careful and constant student of Phrenology, 
and I believe they are clearly enough stated to be 
well understood by all who have read up to them m 
preliminary study. 

c. s. w. 



CHAPTER I. 



HUMAN NATURE'S PHYSICAL BASIS. 



That the old efforts to study human nature should 
have been mostly failures, or at best have accomplished 
but a slight measure of success in a few of its depart- 
ments, was a matter of course, for they were attempts 
to learn the advanced lessons of Life and Mind before 
the primary ones were mastered. In such efforts wrong 
methods were adopted, which led away from the fields 
of discovery into quagmires of speculation through 
which no paths had been worked. Men attempted to 
scan their mental nature before they had learned the 
instrument of it-s manifestation. They thought to settle 
all questions of mentality by reflecting on their own 
inner consciousness while they were yet ignorant of the 
forms and functions of the physical on which depend 
its power of conscious manifestation. 

From such mistaken labors came the crude systems 
of " metaphysics," misnamed philosophy; misnamed as 
much when called metaphysics, for it was mental spec- 
ulation without a sciento-physical basis. 

In all this the untiring effort was to find in the limited 
human capacity, and semi-developed mentality which 
had learned little of the outer world and less of the 
human organism, infallible answers to the profoundest 
of the forming spiritual questions. They thought to 
find a rule of absolute certitude within and for that 
which is not absolute — to make a minute part of the 



10 



HUMAN NATURE. 



related absorb all to which it relates — not satisfied with a 
measure of certitude which is all-sufficient for the 
human powers, and for the attainment of all needed 
wisdom and welfare. 

The absurd systems of dogmatic theory, called phil- 
osophic, each mainly overthrowing its predecessor, and 
awhile maintaining itself, amid the fogs of human igno- 
rance and childish pride-conceit, by hairsplitting subtle- 
ties of sophistical reasoning, I need not much recount. 
All persons of a sciento-philosophic turn w T ho have 
informed themselves of the present, of its connection 
with the past, and the steps of progress by which their 
higher standpoint was reached, have waded through 
enough of that. Too much for any other use than to 
thus show the steps of evolution. The questions: "Is 
there any physical universe?" " Is the outer world an 
objective reality, or only subjective in our sensations?" 
" Can we know any thing but our sensations?" "Can 
we know there is an outer world ? " " Can we know any 
thing about matter, or that there is any matter?" and 
all others of the class, it is no matter if they remain 
unanswered. We may leave the work of splitting imag- 
inary hairs to those who can find pleasure in spinning 
verbal definitions that are meaningless. It belongs to 
the same line of effort as the gymnastics of trying to 
lift one's self by the straps of his boots. 

One chronicler of these mental efforts — Mr. George 
H. Lewes — writing from the standpoint of our partially 
developed positivism, in his Biographical History of 
Philosophy, yielding that name to these childish Meta- 
physical ideas of certitude, concludes that "Philosophy 
is impossible." At a later period, in his "Problems of 
Life and Mind," he began to see indications of a basis 
for a new metaphysical system. 

A rational system of metaphysics, consistent with 
itself and with the facts of nature and life, certainly is 



HUMAN NATURE. 



11 



impossible till the physical with its laws and relations 
are correctly seen. Before this study can be rightly 
begun external physics must be mainly mastered. The 
substances, forms and forces, with their modes of action, 
must be seen before we can receive the first lessons of 
human nature. And we must know much of the phys- 
ical man before we can rightly study his mind. Till 
then we must go on in blundering attempts which will 
be mostly failures , gaining only fragments of truth 
without knowing where to place them, and rejecting 
others that would correlate with and help explain them. 

Each so-called philosopher sought to establish a 
method, but his was only one side of the natural method, 
and that befogged and distorted. He rejected all other 
sides, and nearly always put the cart before the horse 
when they happened to have both cart and horse ; and 
they generally sought to make the cart draw the horse. 
Then, when others found it would n't work, they spurned 
both cart and horse, and produced another method of 
similar blundering. The thought that they were attempt- 
ing the advanced lessons of science before the primary 
were learned — the prof oundest rules of arithmetic before 
the multiplication-table — never seemed to occur to them. 
Thus Bacon and his school, hitting upon induction as a 
method, mainly ignored deduction. Finding the true 
base of philosophy, they squat and spread themselves 
upon it, spurning all attempts to build more than a 
ground story, or to do anything further except to 
gather the chips. So the infantile positivism stumbled 
on, trying to walk, occasionally making a lucky stride 
over the foundation-timbers, till August Comte saw 
and developed more fully the work and its import. 

But he rejected any idea of metaphysics as a possible 
part of sciento-philosophy, yielding the name to the 
exclusive use of the old mystic theorizers, instead of 
seeing that what had been so-called was but the ignorant 



12 



HUMAN NATURE. 



blundering over advanced lessons. He regarded theo- 
logic, and all metaphysical efforts as unmitigated follies, 
rather than blundering aspirations for knowledge, and 
so he established a method, grand as a basis, but 
futile as a fencing finality, which he or his disciples 
sought to make it. He discovered that the human mind 
passes through three stages in developing philosophy, 
but as usual he got the cart before the horse — saying, 
humanity is first a theologian, next a metaphysician, 
and third and last a positivist, in which the facts 
perceived are alone regarded. He held positivism as a 
finality, to be expanded, and to forever obliterate 
theology and metaphysics. 

He was right about there being these three successive 
stages, but wrong in supposing that either would finally 
exclude the others, or that it could be perfectly developed 
without the others; and he was especially wrong in 
thinking positivism the last of the successive stages. 
It is the first, theology the second, and metaphysics the 
third. This may be seen in the life of each individual 
child, each of which represents the race. The child is 
first an infant positivist, sees small things, then becomes 
a little theologian and asks who made them, then grows 
to be a metaphysician and enquires about their qualities 
and purposes. Then he begins to see facts larger than 
such explanations and is a new and larger positivest, 
and then a larger theologian, inquiring who made him- 
self, and how, and of what, and soon seeks larger meta- 
physical explanations, asks how you know, seeks a 
standard of certitude. And the same series of circle 
development goes on through manhood life till, in course 
of these rounds, the positivism of well-unfolded science 
is reached, when a sciento-theological philosophy fol- 
lows, and a metaphysics corresponding. Then all unite 
as a complete universal science and sciento-philosophy. 

While they are each imperfectly developed they must 



HUMAN NATURE. 



13 



seem to conflict ; and aspiration, working with them, 
must strive to give each such mastery as to silence the 
others ; but when they are completed they will be united 
counterparts of one all-sided science. 

The theology and metaphysics of the closing cycle 
are passing away. Their positivism is but faintly seen 
in dim semi-outline on the dissolving fogs of half- 
remembered traditions. The positivism of a new cycle 
has opened to us. It has passed the first infantile stage, 
and is now childishly theologic in character. It is short- 
sighted. It does not see itself theologic, but its dogmatic 
character has all the vivacity of childish impulse. 
In repelling the past theologies and metaphysics as 
authoritative systems, it thinks it must reject all there is 
of them, instead of sifting and gathering their germs of 
truth. It thinks, because foundation for their claims is 
lacking, that no theology nor metaphysics is possible. 
It has, in mingled manifestation, the remaining toy-de- 
stroying disposition of passing childhood and the crude 
intelligence and aspiration of opening youth ; but it 
gives good promise of developing into full rational 
manhood. 

Auguste Comte was foremost in bringing it to this 
condition, and in presenting to view somewhat of the 
path before us. And he is worthy of great credit as the 
one who has most clearly pointed out the route's com- 
mencement. " Measured by his achievements, he was 
greater than any who preceded him. 

A more all-seeing philosopher has since appeared — 
Stephen Pearl Andrews — the discoverer of the laws of 
" Universology." But he was too far ahead in philosophy 
to gain attention except from a few of the most advanced 
thinkers. The world will come to know him, but his 
reputation must bide its time. The " Basic Outlines" 
of the great philosophy he well unfolded, tho', in 
following its principles through the lingering fogs, 



14 



HUMAN NATURE. 



some of his inferences and applications were doubtless 
diverging and incorrect. His writings were mostly on 
lessons beyond human nature's physical basis, which is 
the subject of this volume. In a subsequent work I 
may undertake to speak more fully of his philosophy, 
and try to introduce him to more of those who need his 
acquaintance. For the present a few more words about 
the three stages of philosophic effort, and our present 
positivists' lack of view. But few explorers of nature's 
fields have reached the stage of a fully scientific positiv- 
ism, which can understandingly take in the other 
stages. The idea of this is beyond the comprehension 
of our sciento-philosophers as a class. Scientists gen- 
erally are but specialists, and their philosophers accept 
only the light reflected from their crucibles, and shut 
out nature's counterparting beams that would make the 
field clear. 

The school of Comte is laying some good foundation 
for the universal philosophy, and partly showing how 
to prepare the timbers rightly. A further development 
of positivism will do much to perfect the foundation 
and build the great all -sided philosophy, which will 
include sciento-theology and sciento-metaphysics. And 
it will show that some timbers of the old, wTiich our 
positive philosophers now reject, are to be hewed anew 
and wrought into the rising structure. 

But my purpose here is to consider human nature in 
its physical revealments. For this, of course, we must 
look to its physical organism. To study that correctly 
we must first learn about the external world — of its 
forms, then of its mechanical structure and finally of its 
chemical activities and the changes that occur in its 
substances. When these are known we look and find 
them repeated in the human being. First we must 
regard the form. Knowing other forms, we may 
compare it with them and see its superiority. Then we 



HUMAN NATURE. 



15 



I may study its mechanical activities, and find those of 
all external nature here represented, and acting in far 
more beautiful and complicated relationships. After 
that we may examine the nutritive functions and see the 
chemistry of general nature working in her perfected 
laboratory — the human body — and see all the functions 
of vegetation operating on their highest stage. When 
a knowledge of all this is reached we may begin to 
study the higher function of sensation and the wondrous 
nervous system, tracing its marvelous net-work of liv ing 
fibers to its central organ. Only when all these steps 
of knowledge have been well taken are we prepared to 
commence rightly to study the brain, and to understand 
the lessons there presented. 

When the nerve system and brain begin to be well 
understood we may turn our attention to the lower les- 
sons learned, and see in them far more of wondrous 
significance ; and from each step of the progress new 
meaning appears in all the former, both of the human 
and of the external world. The same is true, and more 
and more true, of each successive higher step of progress 
in the study of human nature, not only in the largest 
acquaintance with all that is tangible in the organism 
but in a knowledge of its magnetic forces, and the spirit- 
ual activities that transcend the organic. 

In pursuing the subject of Human Nature, then, I 
would first study the visible organism to the end of its 
lessons, or rather consider the studies made, and offer 
such additional facts as I see to be counterparts of those 
which others have so well stated. 

The first attempt to study mind scientifically is 

PHRENOLOGY. 

And no attempt can ever be scientific which is not 
based on a correct knowledge of its organic instrument. 
This will be Phrenology — real knowledge of the Brain. 
I do not propose in this work a complete treatise on 



16 



HUMAN NATURE. 



Phrenology, presenting a full introduction and all its 
parts and history, but only to add to the valuable 
discoveries made by others one that I have been fortu- 
nate enough to find, and to briefly consider the whole 
system, so far as it reveals human nature, or the phys- 
ical base of that nature. The systematic treatises already 
written have sufficiently gone over most of the 
ground. Those who would studiously pursue the whole 
subject must study much of its literature. Studying it 
in connection with this, after the lower physiological 
lessons have been well learned, will, I believe, enable 
them better to understand theirs and mine. 

Prominent among the treatises to be thus studied, I 
would name, after Gall and Spurzheim, Combe's " System 
of Phrenology," and Fowler's " Phrenology." After the 
preparatory studies, I would say, begin Phrenology with 
Sizer's and Drayton's " Heads and Faces, and How to 
Study Them." This has been written from an advanced 
standpoint that knows better how to commence, teach- 
ing. Follow this with the other writings of Mr. Sizer, 
the great Phrenological Examiner, and some of the many 
other valuable works that the Fowler & Wells Co. 
have published. For a philosophic view of our nature's 
" relation to external objects," dont omit Combe's " Con- 
stitution of Man." The thoughts on Human Nature 
that I shall give in this work will be supplementary to 
those, and the fullest significance of my ideas will not 
be seen till theirs are considerably known. Supple- 
ments, of course, follow, instead of preceding that to 
which they belong. 

Phrenology, as well as the lower lessons of the human 
organism, and those of external nature, has its primary 
lessons which must be grasped before that which directly 
relates to it can be well understood. To these I only 
need to add a few thoughts to further explain and illus- 
trate what has been so well written. It is from lack of 



HUMAN NATURE. 



17 



thorough knowledge of the introductory lessons and 
idue reflection on them that all the semi-objections against 
Phrenology arise. 

; Of the introductory studies, after general physiology 
is somewhat known, the first and chief are temperament 
and the organic quality. These may be spoken of as 
separate conditions, or may be considered one and the 
same. There is much seeming propriety in either way 
of regarding them, and some seeming objections to 
either ; so here, when we commence to view the com- 
plex relationship of organic parts, we grasp too much 
)for exact science, or too much for its present develop- 
ment, and we may reasonably suppose that the human 
mind can never so far master the w T hole subject that 
inexplicable questions will not arise. No science except 
mathematics can as yet be made infallible in human 
hands, and even with that blunders may be made. When 
complex relations, even in the lower realms of nature, 
are handled, perfect results cannot be expected. When 
we reach the animal organism the difficulty is greatly 
increased, and still more in scanning the human. But 
enough for practical purposes may be determined. 

The subject of temperament and organic quality is so 
generally and so well explained by Combe, Fowler, and 
[others, and especially by Sizer and Drayton, that I need 
not add much to make clear the view I wish to present. 
Of course I assume that those works have been read. 
If this should chance to be read first, read them soon 
'after, and then read this again as the supplement. 

Early writers make four basic temperaments, namely, 
the Lymphatic, the Saiiguine, the Bilious, and the 
Nervous. Combe's representations of them in strong 
development have been quite extensively accepted, but, 
tho' quite good, a better showing of their general 
appearence are the following four, from Sizer's and 
Drayton's " Heads and Faces, and How to Study them/* 



18 



HUMAN NATURE. 




Fig. 1. Sanguine Temperament. 




Fig. 2, Lymphatic Temperament. 



The Sanguine, temperament is from the fullness an 
active circulaion of the red blood. It gives a moderate!) 1 
full, and generally florid and lively appearance, and 
produces activity of body and mind. 



HUMAN NATURE. 



19 




Fig. 3. Bilious Temperament. 




Fig. 4, Nervous Temperament. 



The Lymphatic,'^ from the dominance of the glands 
and their secretions. It gives a round, soft, and languid 
character and appearence to the person. 

The Bilious temperament is usually of dark complex- 



20 



HUMAN NATURE. 



ion, rough, hard, and angular outline appearance. The 
bones and muscles are prominent, and it gives physical 
power, with mental strength but not rapidity. 

The Nervous temperament, from the over-proportion 
of the brain and nerves, produces fineness and delicacy 
of personal texture, and quickness of action, especially 
of mind, but it lacks endurance. 

I think that the Fowlers, Sizer, and Drayton (O. S. 
Fowler, I believe, first presented the idea) are more cor- 
rect in holding the basic temperaments as three instead 
of four — the Motive, from the dominance of the bones 
and motive instrumentalities ; the Vital, from the vitality- 
producing organs ; and the Mental, from the brain and 
nerve-system. These are Mr. S. R. Wells' representa- 
tions in his "New Physiognomy." 




Fig. 5. Motive Temperament. — James Monroe. 
The Motive temperament is mostly what has Dee 
described as the bilious. The Vital is the Lymphati 
and Sanguine combined in due proportions. It give 
vital-robustness, but not, of itself alone, vital-tenacit 
and longevity. That depends on a harmonious propo 



HUMAN NATURE. 



21 




Fig. 6. Vital Temperament. — Silas Wright. 




Fig. 7. Mental Temperament. — Prof. Tholuck. 
tion of all the parts essential to life. Robustness often 
breaks prematurely, and this fact has caused many to 
decide too confidently that vital tenacity is something 
entirely aside from the temperaments. 

The term nervous, to designate temperament, is objec- 



HUMAN NATURE. 




Fig. 8. Balanced Temperament. ^-John Wilson ("Christopher North, " 

tionable from the fact that it is so commonly used to 
signify a diseased nervous system, to say nothing of 
the worse and more common use to name the moral 
cowardice that shrinks in terror from the necessary pain 
of any work of remedial art. The term mental is prefer- 
able ; is unobjectionable if we take the word to mean the 
whole mentality including feeling, and not intellect 
alone. Using it to designate all of the direct instru- 
mentality of thought and sensation, it is the proper name 
of this temperament. With it the tendency is toward 
mental more than toward physical activity. 



HUMAN NATURE. 



23 



Neither of these temperaments is often found in great 
f predominence, and it is desirable that they should never 
be. They blend in all degrees of admixture, and the 
i more nearly equal, the more beautiful and healthful is 
the organism. Each of these bodily parts in good 
development is essential to its harmonious activity, and 
to the best action of both the others, and to a well-sus- 
tained vitality and mentality ; for, as the strength of a 
chain is the strength of its weakest link, so the strength 
of the weakest essential part is the strength of the 
living organism. 

The unbalanced temperament, and the unbalanced 
brain, is the person of mark in unbalanced conditions 
of social life, such as is our present stage of civilization, 
but their health-influence is not as good upon their own 
systems, nor upon others The balanced and harmonious 
organization of body and mind exerts more influence in 
the aggregate, and better, but it is diffused for the gen- 
eral good, and not so concentrated in special work as to 
be readily recognized. 

In saying the unbalanced most make their mark, it is 
meant, of course, those with strong powers and such 
deficiencies as would leave their faculties to their special 
work ; not extreme unbalance, which is akin to insanity. 

I think proper temperament blending the chief thing 
in determining the quality of the organization, whether 
it be tough, wiry, and elastic, or soft and plastic, and yet 
we sometimes find persons where all three temperaments 
are strong, and others in which all three seem about 
equal, and yet none are strong, but the whole system 
appears feeble and poorly constructed. So it seems 
that there is much ground to consider organic quality 
as something apart from, or in addition to, temperament. 
Thus, in commencing to investigate the organic parts' 
relationship and influence, a question rises that may 
well divide opinions ; but it is clear enough that quality 



HUMAN NATURE. 



of organization, whether from proportion of parts alone, 
or in part from other causes, chiefly determine the 
ability to manifest the powers. 

There is as much difference in human organisms as 
in wood, and the differences are very much the same 
in character — one is soft and pulpy, like the pine; 
another, coarse, hard, solid, and unyielding, like the 
oak ; another of fibre fine, dense, strong, and elastic, like 
the hickory. And there are as many admixtures of 
these qualities in different human bodies as in the varie- 
ties of wood. These qualities of organisms include the 
brains, and determine the power of mental as well 
as of physical action. 

I have for thirty-five years, in my lectures, compared 
temperamental differences to the differences in wood, and 
have wondered not to have seen it often used, it seemed so 
obvious. But it is quite likely that others may have used 
it before myself, and that my failing to learn the fact 
was from giving my attention too exclusively to observ- 
ing nature, and not sufficiently to what fellow-observers 
were writing. Sizer's and Drayton's " Heads and Faces " 
use this illustration, as I learned after I had written this 
as far as the sixth chapter ; and I am glad to give them 
credit for seeing it, but am almost ashamed to acknowl- 
edge that I so long delayed reading so valuable a work. 
They, elsewhere may have used this illustration before I 
did ; so may others. It is no matter who first noticed 
these resemblances. It seems now as if all who study 
the temperaments and Phrenology together would at 
once see it from nature's lessons, and yet I studied them 
fifteen years before I observed the resemblances in 
these different organic structures. 

What is properly called temperament is always the 
proportional make-up of the organization, if it is not 
the whole of what determines its quality. This must 
always be borne in mind in proceeding to study the 



HUMAN NATURE. 



25 



brain and its manifestations ; and yet many of our 
sciento-specialists attempt to skim the surface of Phre- 
nologic review without knowing it. Most physicians 
use the word temperament quite as much to designate 
temporary states of the system as to describe the parts 
which are dominant. They talk of melancholy, cheer- 
ful, hopeful, and many other mental conditions, as tem- 
peraments, showing that our medical schools have but 
a loose and indefinite idea of temperament. 

Some of the terms used by those who well know their 
meaning, but speak of four basic temperaments, are 
somewhat misleading. Biliousness is a condition of ill- 
health from excess or overflow of the bile. It is most 
apt to occur in the Motive temperament, but often found 
in the others. Sanguine more correctly expresses the 
good health it names, but it is really the mixed tempera- 
ment with the red blood circulation rather dominant. 
And then the word sanguine is so commonly used to 
express mental assurance that it conveys that meaning 
most prominently to most persons. 

The Lymphatic is a subdivision of the Vital or nutri- 
tive, often seen. Its name is appropriate to the con- 
dition, but I think glandular would be more so. 

The temperaments often subdivide. In the Motive 
we often find that the bones are larger proportionally 
than the muscles ; and again the latter are more devel- 
oped than the bones. This is conspicuous in animals. 
In the model ox the bones are coarse and massive. In 
the model horse the bones are finer and the muscular 
system is most powerful. But temperaments vary much 
in horses and in other animals. Some horses have much 
of the mental. Some dogs are quite good types of the 
temperaments and temperamental combinations. This 
is quite fully shown and illustrated in " Heads and 
Faces," before spoken of, as is also the various human 
combinations. In man the nerve system subdivides so 



26 



HUMAN NATURE. 



that sometimes the brain is too large for the rest of the 
structure ; and again, so that the nerves are more in 
proportion than the brain. And these semi-abnormal 
conditions, as well as the temperaments, must be con- 
sidered in determining the mental manifestations which 
the soul can make through the brain or other part of its 
physical instrument. The strength, proportion of the 
parts, and perfection of adjustment, quite as much as the 
moving force, determines the working efficiency of any 
machine, organic as well as the imitations we make for 
our mechanical arts. 

Whatever power the human being has will be most 
manifested by and through its strongest organic part 
when the parts are not in balanced proportions. But it 
absorbs the weaker parts with proportional rapidity 
while it inflates to greater excess the strong, thus doubly 
increasing the unbalance, which is unhealth, and, in its 
extreme, produces dissolution. And far more does the 
system's unnatural stimulating struggle to expel a 
poison, like alcohol, or tobacco, hasten these results 6 




Fig. 9. Coarse Organization. 

Where the locomotive and nutritive portions are 
in great excess, and the nerves and brain deficient, the 
mental functions are coarse, like the physical condition. 

Fig. 9 is such an one with little mentality of any kind, 



HUMAN NATURE. 



27 




Fig. 10. Anton Probst. A Murderer. 

In Anton Probst, Fig. 10., the murderer of the Deering 
family, Philadelphia, there is a coarse organization, 
small intellect, and strong impulses. 




Fig. 11. Fine Organization — Joseph C. Neal. 

When the nerves and brain much dominate over these, 
there is fineness, delicacy, and intensity of all the activi- 
ties, but not strength nor endurance. Exciting circum- 



28 



HUMAN NATURE, 



stances may stimulate to greater accomplishments for 
a brief period, but it will result in exhaustion. 

In Joseph C. Neal, Fig. 11. a humorous author and 
poet, of Philadelphia, we see this condition. 




Fig 1 . 12. Thomas Carl vie. 



In Thomas Carlyle, Fig. 12, we see rough angularity and 
mental strength without mental fineness. The coarser 
elements dominate, and they showed much in his moods. 

In Washington Irving, Fig. 13, there is fineness with 
good physical and mental proportions. His spiritual 
powers were rather dominant, but not so much as Neal's, 
and were better based and sustained. If he had moods, 
they were of spiritual mirth's livelier sunshine flow. 

In Oaks Ames, Fig. 14, we see a very strong and rather 
coarse organization with great executive power, consid- 
erable intellect of the lower-practical type, with no high 
ideals and fine sentiments. Business with it means 
money success. When in Congress he had no conceal- 
ments, and showed no embarrassment about his 
participation in the "Credit Mobilier" affair. 

In the lymphatic condition, both the mental and the 



HUMAN NATURE. 




Fig, 13. Washington Irving in early manhood, 
locomotive systems are soft and languid, so that they 
work feebly if left to themselves ; and even where there 
is a considerable development of nerves and brain, all 
are indolent unless external circumstances give the 
stimulus which is lacking within. 

Daniel Webster had much of the lymphatic condition, 
and, with a massive brain and locomotive system, he was 
so constitutionally indolent that in ordinary circumstan- 
ces he was scarcely of average ability, but when a great 
occasion spurred his powers he was a giant among men. 

Many of great powers, where this physical condition 
prevails, are never much regarded by acquaintances ; are 
rated below their inferiors, if not below the average 
humanity, because no goading circumstances urge their 
faculties to action, and they lack internal nerve-stimulus 
enough to master their constitutional fatigue. 



30 



HUMAN NATURE. 




Fig. 14. Oakes Ames. 

The subject of the temperaments is of great import- 
ance to all who would study man scientifically. It is the 
basis of all correct knowledge of human relations, not 
only the harmony of the individual nature, or health, but 
a sound sociological and moral philosophy cannot be 
formed till this is understood ; nor can true social rela- 
tions be established till its application to marriage and 
the rearing of children shall become generally known. 

Much has been written on these subjects, not only by 
the popular Phrenological authors, but also by others 
less known. Some of them should be more known, and 
doubtless will be. Their thoughts at least will make 
way. Even if the first writers of them are forgotten 
because in advance of their time, their truths will occur 



HUMAN NATURE. 



31 




Fig. 15. Daniel Webster. 



to other students of the subject, and the public capacity 
for truth will increase. 

Some of the ideas of temperament, and of its relation 
to these questions, given by Dr. Bird Powel, are excel- 
lent, and a few, quite original, are of value ; but, in diverg- 
ing from the earlier Phrenologists, he was often more 
poetically imaginative than solid on the physical 
foundation. A few are his exclusive disciples, tak- 
ing his as a perfect presentation. These, of course, limit 
their own progress in studying the subject. But I would 
advise all to study him, as an aid, not as an authority. 
Let nature's unfolding truth be the only authority, but 
give due attention and credit to all who help reveal it, 

I wish to consider the researches of all Phrenological 
investigators, and I like to soar into the sciento-poetic 
regions, and I find them, so far as I go, all the more scien- 



32 



HUMAN NATURE. 



tific, with clear atmosphere well-enwrapping earth, anl 
making its realities the more discernible, but I occasion 
ally find one, like Dr. Joseph R. Buchanan, whose ideal 
flights I cannot follow without losing sight of earth and 
its laws. This, hoAvever, may be my fault, and not his. 

Prominent among those who have given me important 
aid in studying the temperaments, is Dr. Edward New- 
bery. He is an artist of ability, and and he finds an 
important relation between colors and these organic 
conditions, but I am not artist enough to describe his 
ideas on this point. He has written some small works 
on the subject, chiefly with regard to perfecting human- 
ity by properly balancing the temperaments in posterity. 
He speaks of the basic temperaments as three, corre- 
sponding with the three departments of general nature, 
as " First, The nutritive or Chemical. 

Second, The nervous or Spiritual. 

Third, The locomotive or Mechanical. " 

I hope he will yet publish a fuller presentation of the 
physical differences as w T ell as his philosophic views. 

I have found help in a work on Phrenology and the 
temperaments by Mr. John Hecker, who was known as 
New York's great flour merchant, and once a candidate 
for mayor of that city. I am told the work is out of 
print, but if so it ought to be republished, for notwith- 
standing much of it was an attempt to establish certair 
religious views as Phrenologically taught, on which 
Phrenology has nothing to offer, yet there are gems of 
thought in it that should be preserved ; and he should 
have full credit for them. One of these, which helped 
me toward the important discovery in Phrenology, I 
will explain when I come to describe the discovery. 

Let every student of human nature read his work if 
it can be found ; that is if he be a thinker who can sepa- 
rate pure grains of truth from chaff. Read him, and 
others, especially Combe, Fowler, Sizer, and Drayton, 



HUMAN NATURE. 



33 



along with the few hints I give in this, and you wiU 
understand each the better, and will get fairly upon the 
track for a correct start to investigate the living speci- 
mens that nature furnishes at first hand in the animal 
kingdom, and more especial ]} r in fellow-beings. 

As you gather the lessons of temperament you will be 
ready to proceed with me in the study of the Brains 
with their parts and relations. When all are tolerably 
mastered, we may proceed to life's higher lessons. In 
a future work I hope to give some thoughts on tempera- 
ment and mental balance as the basis on which to 
commence founding true social relations, marriage, 
rearing children, and building the social structure. 

In this, before proceeding to consider the brain, I 
must add a few more thoughts about the temperamental 
combinations. I can only point the direction for inves- 
tigation, and show the kind of facts the pathway affords. 
In the field of such complicated relationships, perfect 
knowledge need not be expected, but enough may be 
gathered to throw some light on Human Nature. 

Where the brain and nerve temperament is dominant, 
and the nutritive and circulating system is strong, with 
a good proportion of the locomotive, there is great 
mental energy in proportion to the size of the brain, 
and strong physical stimulus to support it. This is the 
temperament of great inspirational susceptibility and 
working vigor. Henry Ward Beecher, Fig, 16, was a 
remarkable instance of it in connection with a brain 
and body large in every region. In later life the 
nutritive in him became quite prominent, but did not 
perceptibly lessen his mental activity. 

Where the same general proportion exists, except 
that the nutritive system so divides as to leave the red 
blood circulation much in excess of the white, or gland- 
ular secretions, a similar effect is produced, but with still 
more restless activity and buoyant hopefulness quite 



34 



HUMAN NATURE. 




Fig-. 16. Henry Ward Beecher. 



a tendancy to follow ideals to the extent of air-castle 
building if the brain corresponds, and it generally does. 
This is what is commonly called the Sanguine tempera- 
ment. Beecher was very much of this condition in his 
younger days, and considerably to the end of his life. 

A perfect illustration of this condition among well- 
known men I do not now remember, or not one whose 
picture is accessible. Thomas Moore, the poet, Fig. 17, 
shows much of it. I can think of no better specimen 
among those who are known to all. 



HUMAN NATURE. 



35 




36 HUMAN NATURE. 




Fig. 19. Phineas T. Barnum in later life. 



Barn urn in earlier life, Fig. 18, was of this physical 
and mental mold, and even when age had developed in 
him a toueh of the lymphatic the chief characteristic 
held its own, and in his brain the executive faculties 
were so dominant that he always kept his air-castles 
anchored fast to terra firma. And the predominance of 
his executive over the ideal faculties increased with his 
years, and caused a changed form of head, Fig. 19, which 
affords a striking illustration of Phrenological science. 
This, in its place, will be pointed out more fully. 

This physical combination with the brain and nerve 



HUMAN NATURE. 



37 



system dominant, may be called the nervo-energetic 
temperament. The same combination, with the locomo- 
tive system dominant, and the brain slightly less, gives 
great physical with fair nervous energy, and may be 
called the physico-energetic temperament. 

Where the nutritive system is rather good but divided 
so that the glands and lymph predominates over the red 
blood and its circulation, with but middling framework, 
and the brain and nerves in the ascendant, we have what 
may be called the nervo-sensitiv T e temperament. It gives 
great intensity of feeling, both physical and mental, 
without corresponding self-control. It is the more 
common temperament of well-organized women — in 
fact the ideal female organization — but it is often found 
in men. It is a rather unfortunate one for men who have 
to grapple with the rough business side of life, especially 
public business. It makes the mental feelings so tender 
that their possessors become morbidly sensitive to the 
attacks they must often receive. It produces the mental 
condition called in slang phraseology " thin-skinned." 
And the term is literally, as well as metaphorically, 
correct. With this temperament the bodily skin is thin 
and delicate, and the nerves are not sufficiently sup- 
ported by vigorous blood molecules. This physical 
sensibility makes mental irritability ; and doubly so if 
there is a fine sense of justice that is violently outraged 
by groundless personal attacks. 

Horace Greeley, Fig. 20, was of this temperament 
and we all know how, despite his gentle benevolent 
nature, he was irritated by the slanderous assaults of 
some of his rivals, till he would bluntly call them liars ; 
and how some of his cotemporary journalists found 
amusement teasing him into doing so, manufacturing 
for this purpose stories which they did not expect any 
one to believe, because their coarse natures found 
enjoyable mirth in witnessing his sufferings. 



38 



HUMAN NATURE. 




Fig. 20. Horace Greeley. 



With the Motive temperament dominant, the Mental 
strong, and the Nutritive system moderately developed 
while its glandular part is deficient, the person is " thick- 
skinned " physically and mentally ; with a well balanced 
and intellectual brain, is patient, placid, not easily irrita- 
ted ; can endure calumny unruffled ; or, if feeling keenly, 
can so control self as to hide the fact from those who 
would delight in wounding him ; with the higher 
powers awake, can work for the right, unmindful of 
traducers, in full assurance of final success. Such a 
man was Abraham Lincoln, Fig. 21. He had these 
qualities in a most pre-eminent degree. 



HUMAN NATURE. 



39 




Fig. 21. Abraham Lincoln. 

This temperamental condition is always lean, rough 
and angular on the surface even when, like Lincoln, it 
has a soul of beauty that shines through it all. The 
temperament last before described is always rather 
full, round, smooth in surface outline, and of soft and 
delicate appearing flesh, like Greeley. 

Neither of the two last named temperamental mixtures 
produces physical grossness. That is from excess of 
the motive system and denser portions of the vital or 
nutritive, with great deficiency of the delicate tissues 
and nerve fiber, especially from lack of the higher 
portions of the brain. 

The temperaments combine in a great variety of pro- 
portions, and the character manifestations are greatly 
affected by these physical conditions. Mental balance, 
or unbalance, and the brain organs' proportions, deter- 
mine which powers control, but temperament gives 
quality to mental feelings, and tone to their activities. 



40 HUMAN NATURE. 

Similar mental balance will produce widely varying 
results where the temperamental combinations are of 
very different proportions. Whether a person will 
master adverse circumstances, or will be mastered by 
them, is in a great measure determined by this. 

A little knowledge of temperament is readily gathered ; 
in fact it is considerably seen intuitively, and used by 
those who do not understand the science of the subject. 
Little children, even infants, recognize temperamental 
affinities and repulsions. With a little knowledge of its 
science we may begin the lessons of mind, but a good 
acquaintance with it is essential to an extensive pursuit 
of the subject. 

My purpose, in this, is to add a few ideas and illus- 
trations to those already known, introductory to the 
facts of mentality to follow. But to understand the 
fullest significance of the facts a more extensive knowl- 
edge of the subject is needed than my space can afford. 
This is well supplied by the works to which I have 
before alluded. Sizer's and Drayton's " Heads and 
Faces," especially, gives numerous illustrations of the 
varying temperamental combinations both in man and 
in animals. So I may dismiss this part of my subject. 

With the facts of temperament and organic quality 
well studied and always in mind, we may intelligently 
proceed with the lessons of Phrenology. 



CHAPTER IL 



FIRST LESSONS IN PHRENOLOGY. 



Phrenology, in itself, like its temperamental basis, 
has its primary lessons, which must be well mastered 
before we can proceed with reasonable assurance that 
we are right. Before its discovery the researches of 
physiologists had reached the fact that the Nerve system 
was the instrument of sensation, and that the brain was 
not only its great center, but the organ of the mind as 
well. Phrenology is the discovery that the brain is a 
congeries of organs, having different but correlated 
functions to perform. And it has to a large extent 
found out which are the organs of the mental powers 
most manifested in our external life. It found (long 
after most of the separate organs were discovered) that 
the different classes of powers occupy different parts of 
the head, and all, of each class, their own class-region — 
that is, those of more directly correlated functions are 
near each other — higher, lower, forward, backward, side, 
or central, according as their functions are elevating, sus- 
taining, leading, retiring, or self-poising and energizing. 

Bear in mind that most of the organs were discovered 
not only before the fact or significance of class associa- 
tion had been recognized, but before the thought of fac- 
ulty-classification had occurred. The regions were not 
"mapped out," but found out. 

The history of its discovery, and the philosophy 
of its organ-location, I shall not attempt to give, or 

41 



42 HUMAN NATURE. 

shall only partially hint it at the most, for I have no 
idea of making thorough Phrenologists of those who are 
too indolent, or too indifferent, to study both its litera- 
ture and its lessons in nature around them. Its history, 
and the philosophy of the organ-locations, are abund- 
antly given by Combe, Fowler, and others. I will 
merely state concerning this, that the intellectual facul- 
ties are found to be in the front head ; the domestic 
feelings, in the lower back head ; the body-serving ener- 
gies, in the lower side head. In all the brain regions, 
those that serve human nature's foundation needs, and 
the intellect's primary perceptions, are in the part of 
the brain near the body ; those most essential to its 
existence, the nearest ; while the aspiring faculties, 
generally known as " the moral organs," — those that lift 
and lead thought to principles, laws, causation, — are in 
the front top-head. The locations of all of the organs, 
and of their classes, correspond with the functions of 
the faculties they manifest. 

I suppose, of course, that every reader has previously 
learned that the brains occupy the entire head above a 
line drawn around it from the eyes through the opening 
of the ears, except a thin skull and membrane covering. 

O. S. Fow T ler, in his Phrenology and some of his other 
writings, traces at length the philosophy of the organ- 
locations.; and the beautiful harmony of nature here, 
well corresponds with the general harmony of her works. 

OBJECTIONS TO PHRENOLOGY". 

In the various works on Phrenology, it is proved. far 
beyond the weightiest standard objections ; and yet some 
partial objections to it as generally taught, do exist ; but 
they are such ones as a thorough knowledge of its facts 
and real claims will mainly, if not entirely remove. 

Most of the objections (all the current ones) have 
been sufficiently answered; a few later ones have been 



HUMAN NATURE. 



43 



partially, and other few I have not seen answered. I see 
some real objections to it as it is yet taught. I readily 
acknowledge them, and will also add some stronger ones 
than I have ever seen made, and then show that in all 
its real claims it is true nevertheless. I do not claim it 
as a science complete in itself. In the complex sciences 
there are none complete till all are thoroughly under- 
stood, both in themselves and in their relations to each, 
and to all. Then we will have the one universal science, 
of which some of the chapters are now unfolding so 
grandly despite the blunders of our primary teachers. 

Phrenology is a section of that chapter of science 
which reveals organic structure. It is the highest section 
of Physiology, the one that makes known the relation 
of the nerves and brain, and the brain-regions, and form, 
as revealing mentality. It is imperfectly learned as yet, 
and, of course, it must be while the body's nutritive and 
chemical functions are not fully discovered. Yet, tho' 
imperfectly presented, it is a section that must be taken 
in before Physiology is made clear; and, with it, Phys- 
iology's lower lessons, and the relations of all, must be 
largely mastered before we can comprehend the higher 
lessons of mind. Let us notice, then, a few of the 
objections that keep some studious minds from it. 

The objections which spring from sentimental devo- 
tion to early-taught fancies and dogmatic creeds can 
scarcely claim the attention of the student who has 
reached the scientific standpoint. Their supporters 
must be mainly left to adjust as they can the relations 
of their notions to the facts of nature and life. But as 
minds of scientific capacity are by wrongly educated 
sentiment often kept from getting into the open path 
of science, I will briefly direct their attention to what 
obstructs their way, and hint the nature of the truth 
that lights to its removal, and then leave them to trace 
more fully the answer in the writings of others. 



44 HUMAN NATURE. 

The chief sentimental objection, troubling such mindb, 
is that Phrenology seems to oppose the doctrine of 
moral responsibility, and leads to fatalism. 

I can only answer that if it does when fully known 
and rightly interpreted, then fatalism must stand proved, 
and the doctrine of moral responsibility must gi ve place 
to the facts of science. But all the facts bearing on this 
doctrine, are those of the different degrees of rational 
endowment. This determines how much responsibility 
exists. Whether the rational faculties act through, 
or without brain-organs, can make no difference. We 
all know that widely differing capacities are found in 
different persons, so that whatever is true as to moral 
responsibility, or fatalism, is equally true whether 
Phrenology is admitted, or not. If each mental faculty 
must act through the whole brain, and the brain is fee- 
ble, it limits responsibility quite as much as if the 
rational powers act through feeble parts of it. If the 
mind is clouded by a diseased body, or if itself is weak, 
or its faculties, tho' its direct instrument is neither body 
or brain, it leaves this question the same. If any one 
wants more than these hints to sweep away such an 
objection to Phrenology, they will find it answered at 
length by other writers on that science. 

I make no apology to scientists for stopping to answer 
such an objection, for they are making some that are 
scarcely more rational. Their method — taking facts as 
the basis for conclusions — is right. If they would learn 
the nature of the different classes of facts, how and 
where to seek for them, and how to recognize the higher 
and more complex ones when found, they would rapidly 
answer their own objections. But they are mostly mere 
specialists, scanning small surfaces in the valleys of 
nature, where the dawning sunlight has not scattered 
the fog ; using torch-lights, which serve to display their 
narrow fields, but make darker all beyond. 



HUMAN NATURE. 



45 



As a specimen " sciento-objection," nearly as weak as 
the sentimental fear, I may refer to the standard one, 
that " there is no perceptible dividing line between the 
Phrenological organs." 

That men pretending to scientific knowledge of exter- 
nal nature, and especially of Physiology, should utter 
such an objection seems unaccountable, but it has been 
for years a standard one with many, and it is yet used 
by those high in reputation as scientists. They seem 
heedless of the facts all around them, of different char- 
acters and different functions in different portions of 
tilings that show no division-line between the parts. 
In the prismatic colors and the rainbow, the centers of 
the different hues are apparent, but the margins so inter- 
blend as to be undistinguishable. In Physiology, the 
spinal column is a bundle of three nerve-trunks of 
different functions — one of sensation, one of voluntary 
motion, and one of respiration — while there is not the 
faintest indication of a division-line between them. 

Plenty of similar facts might be cited. If any one 
wants them they will find them abundantly given by the 
early Phrenological writers, who, in the childhood 
of general science, and the infancy of their own, thought 
it worth while to argue at length against such ignorant 
objections, I state this " sciento-objection," not to 
answer it, but to excuse the sentimentalists, by show- 
ing that our childish scientists, after reaching and avow- 
ing the sciento-method, have quite counterparted their 
logic-folly. 

But some of our semi-scientific objections have some 
weight as against the idea that Phrenology is a full and 
complete science without taking in its correlated sections. 

I am sure that such a claim has never been made by 
any Phrenologist of repute, but it may have been by 
some smatterer, for with Phrenology, as with the more 



4 



HUMAN NATURE. 



rudimentary sciences, some have thought to jump into 
the advanced lessons without first learning well the 
primary ones. 

An objection, often urged, is, that Phrenologists do 
not always tell character correctly. Doubtless those 
well educated in Phrenology do make some mistakes as 
to the manifested character. Only a large and varied 
acquaintance with all the circumstances of life, its busi- 
ness conditions, social relations, and educational influ- 
ence, can enable one to calculate how a person will act 
in a given situation ; and then the examiner would have 
to be a great all-sided nature, capable, both by natural 
capacity and acquaintance with all, of understanding all 
types of character and spheres of influence, and estima- 
ting the effect of the latter on all varieties of the former. 
And, besides all that, he would need to know much of 
his subject's hereditary twist, and his educational warp- 
ings, ox perchance, straightenings, as well as what were 
the immediate present influences, and how long he had 
been subject to them. All this before a perfect descrip- 
tion of character-manifestation could be given. 

The very strongly-marked characters — the extremists 
of unbalanced temperament, or of some brain-region 
development, with others deficient — may find the char- 
acter (the centerstance) able in nearly all cases to master 
the circumstances so as to show itself ; but the tolerably 
balanced individual, unless a giant of personality, 
will be largely controlled by external conditions, so 
that different faculties may at different times be called 
into dominant activity. Some of the Phrenological 
authors have written at length, and well, on the facul- 
ties' differing combinations in activity. 

Phrenology tells of the capacity and power oi mental 
action, not what is the present action. Physiognomy 
tells of present or habitual mental action, by the expres- 
sion which dominant feelings give to the face through 



HUMAN NATURE. 



4T 



the changing muscular positions and forms. As Dr. 
Samuel Silsby, in a lecture, well expressed it, " Phre- 
nology shows what we are capable of doing, and Physi- 
ognomy shows what we are doing." Both are sections 
of the science that reveals mind in its relation to the 
physical organism. Physiognomy may be called the 
Phrenology of the face, and Phrenology may be called 
the Physiognomy of the head. 

Phrenology, proper, shows the relations of the differ- 
ent parts of the brain, the proportion of its regions, and 
of the separate mental organs, while education and 
training mainly determines the efficiency of their action 
in given circumstances, always remembering that the 
education and training must begin before the child is 
born ; in fact it should several generations before. This 
must secure a favorable temperamental combination, and 
the organic quality thus founded must, after birth, be 
developed, or the brain will lack much of its needed 
energy and sustaining power. While the mind acts 
through the physical body it must have that body in 
good condition, or be itself semi-dormant. And the 
body must be in good proportion to itself, and to the 
brain ; aud the brain to itself, and to the body ; or the 
physical, or mental character, or both, will be irregular 
and freaky, or weak and inefficient. 

But there is another consideration in regard to the 
objection that Phrenologists blunder in examinations — 
it is that character and ability are seldom correctly esti- 
mated by those who assume to judge it. Reputation 
is often very different from character. Few persons 
know their own characters well, much less that of any 
one else. Even great characters fail to know their 
greatness till favoring circumstances reveal it to them, 
and even then they only inspirationally feel it, rather 
than see it, attributing their larger perceptions to good 
fortune, while, unless their work immediately and 



48 HUM AX NATURE. 

greatly serves some public emergency, the public dues 
not see it, nor consciously feel it, but think the discov- 
erer a fool or an insane person, till success has demon- 
strated the fact that inspired the awakened mind. 
Fulton and Morse were deemed semi-demented for 
"toying with steam and electricity with the idea of 
making them working powers." Had they died before 
they succeeded, and the discovery had not yet been 
made, that would still be their reputation. Only when 
they had succeeded were they known to be great 
geniuses, instead of fools. 

Every ereat inventor, who labored lonsf in lack of 
means before accomplishing his purpose, was a 
laughing-stock to those who knew of his effort, unless 
they were his tender friends, and then he was a weak 
object of their pitying sympathy till success made him 
a glory to his acquaintances. De Witt Clinton was by 
public men in general thought a wild dreamer, without 
sagacity, because he thought a canal from Albany to 
Buffalo could be made. So was Cyrus W. Field for 
trying to lay an Atlantic Cable. 

In time of our war men of reputation for military 
wisdom stood aghast when Sherman cut the red tape of 
routine rule, and, against all the supposed probabilities 
of success, started the march which was to cut the 
Southern Confederacy in two. Had he failed, the attempt 
would have been spoken of as " Sherman's folly," and 
his reputation would have been that of a fool-hardy ad- 
venturer, instead of a great general ; but Phrenologists 
would have seen it as only a ^reat man's mistake. 

Very few saw in Columbus any thing but a fool or a 
madman while he agitated his unaccomplished project 
of Xew World discovery. 

Patrick Henry had failed in ordinary business, and was 
seen as a common lounger, of little mentality, till, called 
to try a seemingly hopeless law case, his eloquence 



HUMAN NATURE. 



40 



thrilled the country, and soon echoed round the world, 
inspiring America for independence, and shaking the 
British Throne. Yet Phrenology would at once have 
declared all of these to be men of great natural powers. 
It would have rated them far above the average of 
their age, and its sciento-objectors would have said, " See 
what blunderers these Phrenologists are." 

Phrenology tells correctly. Even our half-educated 
Phrenologists are far nearer right in their worst blun- 
ders than are the best of our popular judges of character 
who lack Phrenological light. Occasionally one of 
popular repute feels something of the true character of 
the genius whom he may meet, but if he shows the fact 
he receives only public contempt for his "gullibility." 
Hardly did Ferdinand and Isabella, tho' powerful mon- 
archs, hold respect from the wiseacres for favoring 
Columbus in his " wild exploring project." Only when 
he returned successful could they see his greatness, 
and the wisdom of aiding him. Phrenology would have 
shown his great powers in advance, and made it more 
probable that he had a project worth attempting. 
Remember, Phrenology tells character, not reputation. 

It is sometimes objected that " Phrenology flatters." I 
answer, yes, our Mother Nature always flatters her chil- 
dren ; not with the false flattery of a sinister purpose, 
but with a loving appreciation that w T ould show us our 
true nobility, and prompt us to make the most of it, — to 
work in full self-reliant faith, mastering adverse influ- 
ences, — and rise to the capacity she has so bountifully 
bestowed. Most persons are better in nature, and larger 
in ability, than they can show themselves practically 
in surrounding conditions. A few whose Self-esteem 
is very large and Intellect small, sometimes strut in an 
over-conceit of some fancied merit, but even they have 
merit of another kind, and are ludicrous only in mistaking 
what it is. -The large aspiring genius comes so far short 



50 



HUMAN NATURE. 



of its ideal as to feel diffident, and underrate itself. 
With such the truth greatly natters, but flatters to 
inspire, elevate, and energize. Yes, Phrenology flatters ! 
Take it in! It will be to you such a revelation of 
yourself that in its light you will cast off discourage- 
ments, and work out a higher manhood and womanhood. 
O the splendid human talent that often remains dormant 
for want of knowing itself ! O the grand human souls 
that, from sense of weakness and unworthiness, because 
they come short of their high ideals, bow diffidently to 
those who are their inferiors! Lofty intelligence to 
mere hot-blooded conceit, or, as the slang phrase has 
it, " brains to hollow-headed cheek." 

How fortunate for humanity it would be if all could 
see wherein they and their fellows are weak, and what 
is their real strength — that is, could correctly understand 
each other ! Phrenology, well known, enables us to 
read the natural characters and capacities, and thus to 
appreciate high qualities in others, even tho' they are so 
uninformed that they cannot appreciate their admirer 
in return. And it shows us how to sympathize with 
the weak, not in lofty condescending pity, but in fra- 
ternal desire to aid them ; and we may find in them some 
strong points of excellence that may help our own 
weaker sides ; and w r e are often quite as needy. 

Yes, let us have abundantly the flattery of truthful 
science ! Let it lift humanity above the depressions 
into which dogmatic slanders and false moralisms have 
cast, and so long kept it! 

One of the semi-sciento objections which is still, at 
times urged against what is supposed to be Phrenology, 
is, that "the inner portions of the brain cannot be seen 
in life, so as to determine their functions, and the size 
of their organs. That has always been freely admitted. 
I may very safely say that the merest smatterer in Phre- 
nology never claimed this could be done, and Phreno- 



HUMAN NATURE. 



51 




Fig. 22. The Phrenological Organs. 




Fig. 23. The Groups of Organs. 

logical writers have spoken of this as a reason why some 
mental powers may not be determinable by their science. 
I speak of this objection merely as another example of 
the objectors' shameful ignorance of what they assume 
to criticise. I have heretofore, in this, swept away all 
grounds for this objection, in the statement that Phre- 
nology is that section of physiology which reveals the 
form and functions of the brain, and shows its division 



HUMAN NATURE. 



into separate organs, the character of those that can be 
observed, and the relative power of the regions, and of 
the organs. Fig. 22 shows the organs, and Fig. 23, their 
groups according to the general classification. The 




Fig s 24. An Idiot. 




Fig. 25. A Partial Idiot. 



organs' centers are well known, and the marginal lines 
are approximately placed to assist the eye in learning 
their locations. The outlines of these heads represent 
good proportions of the groups, or parts of the brain, 
seen in profile-view. Washington Irving, Fig. 13, and 



HUMAN NATURE. 



58 



Thomas Moore, Fig. 17, show good proportions of 
those seen in front view. Anton Probst, Fig. 10, lias 
the reasoning, and all the fraternal, or front top-head 
organs deficient, with large central and back brain. 
Fig. 24 is an idiot, and Fig. 25 a partial idiot, the first 
with little. brain and hardly any in front, and the second 
very deficient. Sometimes a head fairl]" formed is idi- 
otic from disease, while brains deficient as these can 
never be other than idiotic. With these various head- 
forms in mind, as models, the deviations from region- 
balance will be readily recognized. 



Fig. 26. The Brain, Cerebrum and Cerebellum. Side View. 

Fig. 2G shows the brain in profile, and Fig. 27 the top, 
and the two hemispheres, as they are generally called, 

The first Phrenologists showed the brain to be fibrous, 
and the relative strength of each part is in proportion 
to the fibers' length from the lower center head. Fig. 28 
is a diagram of the principal parts of the brain, 
and Fig. 29 is a sketch representing the fibers' length 
from the center head, in each direction, to the 
horizontal circumference. 

One objection which I recently heard made against 
Phrenology by a lecturer who claimed to be an authority 
on science, or what he thought an objection, was, in 
asserting that "the whole brain acts somewhat with the 




54 



HUMAN NATURE. 




Fig. 27. The Brain "Hemispheres." Top View. 



action of each faculty, and the part called the especial 
organ only focuses such action." If that be so, it leaves 
Phrenology unchanged. Doubtless every part of the 
body, as veil as of the brain, does act somewhat with 
every act of the mind. Every emotion stirs every mole- 
cule, of the more solid parts as well as of the blood and 
other fluids. " Focusing the faculties " covers Phreno- 
logical ground so well that I do not deem it worth while 
to argue its sufficiency or insufficiency, tho' he seemed 
to think it an objection to Phrenology. I suppose that 
with the body as well, each organ focuses the work to 
be done — the stomach the digestion, the lungs the 
breathing, and the heart the blood-circulation — while 
each organ, and each atom of the organism, contributes 
its energy to aid the work. So. if it helps my sciento- 
friend, I may accept his ''amendment to Phrenology." 



HUMAN NATURE. 



55 




Fig, 28, Diagram of Principal Parts of the Brain. 




Fig. 29, Sketch of the Brain's Physical Base region, showing lengt 
of Fibers from center to the horizontal circumference. 

phrenology's real defects and DIFFICULTIES. 

But there are defects and difficulties in the Phrenol- 
ogy now taught, as well as in the lower lessons of 
Physiology. They result from incomplete discovery 
and fragments of crude philosophies and miscellaneous 



56 



HUMAN NATURE 



errors clinging to it that are not of it. It may, perhaps, 
be questioned of some of the smaller " Pearceptives," how- 
far they are concerned in manifesting the faculties 
they name, which seem to be compound, rather than 
simple powers ; but these are few, and there is but little 
uncertainty, so that there is no serious difficulty in 
determining by examinations the general character, and 
the manifestation it will make in given conditions. 

One difficulty with Phrenology, and the one that 
includes a train of closely-related ones, hard to remove, 
is that w r e came to the discovery of the mental organs 
with a very crude pre-conceived idea of mind and mental 
powers, and, among the results, the names we supposed 
appropriate for the faculties and feelings were, of 
course, given to their organs in the brain. From the 
nature of the case that defect had to exist, and it must, 
probably, continue awhile to a considerable extent, for, 
even with this science-light upon us, the average mind 
cannot rapidly rid itself of the dogmatic bias that edu- 
cational influences have fastened on hereditary tenden- 
cies. And, even when that is accomplished, mind can 
hardly be expected to fully comprehend itself, or to 
perfectly define its own character. 

And, then, where such bias does not perceptibly 
affect us, even in the faculties deemed purely intel- 
lectual, a name is given to a separate organ which 
properly describes but the surface of the function it 
manifests. The same of the groups of organs. 1 hus 
we speak of " the Perceptive Faculties," of " the Reflect- 
ive or Reasoning," of" the Memorising," and "the Imag- 
ining, "forgetting for the time that each Intellectual 
faculty perceives, reflects or reasons, remembers, and 
imagines, of that to which its especial power relates. 
This, of course, is known, and has been stated by Phre- 
nological writers, but the namings of the faculties and 
groups tend nevertheless to keep the crudely mixed 



HUMAN NATURE. 



idea shading the minds of its thorough students, and to 
make it absorb the attention of the superficial ones. 

We apply the name, " Comparison " to one brain organ, 
forgetting that all the intellectual powers compare in all 
things to which they relate. This perceives analogies 
between physical and ideal qualities, such as light and 
truth, darkness and error. Analogy is a more appro- 
priate name for this faculty. The name " Causality," 
given to another organ, better expresses its high func- 
tion, but it requires an ideal and somewhat metaphysial 
cast of mind, but well freed from the old metaphysical 
vapors, to keep this large sense uppermost, and not 
confound it with the sense in which each intellectual 
power discerns the immediate causes of what affects 
it. Similar slight objections apply to the designations 
of other powers, but a different naming, in the present 
barbarism and poverty of language, might complicate 
matters worse, for it would probably be quite as defec- 
tive, and would necessitate a new general education, 
new forms and habits of thought, as well as a pre- 
viously enriched and rationalized vocabulary. 

Another difficulty in correctly studying Phrenology, 
and the greatest in unfolding the chapter of philosophy 
that its clear light would reveal, is that, while it is but 
a partially-discovered section of Physiology's highest 
chapter, it is somewhat loaded and obstructed with and 
by fragments of the old crude social philosophies that 
cling to the minds of its students and teachers. The 
relic of the old Roman Empire education is still upon 
most of us, even in America, and still more in the rest 
of the world, and it tinges all our thoughts. Its leading 
social idea was that of caste. A few of its people were 
" patricians," — citizen nobles, — while the masses were 
" plebeians," — ignoble slaves. The stain of that falsity 
lingers with us. It colors the sciento-mental philoso- 
phers' thoughts till they fancy that in the mentality 



58 



HUMAN NATURE. 



is an order of patrician and an order of plebeian facul- 
ties — noble rulers, and ignoble servants — one order 
honorable, and the other menial. Phrenologists have 
admitted this notion into the philosophy of their science, 
and call one class of mental powers " Moral faculties," 
and another class "Animal propensities." They would 
make the first autocrats of the mind, and the other 
subjects of their dictation. 

The Moral is not part of our nature, but its harmony 
with fellows in social relations, and, of course, with itself. 
There is a seeming propriety, strong from the old-edu- 
cation's point of view, in calling the faculties that lift 
above the mere physical self, moral ; for the physical 
is dominant in most of our race, and these, in such, are 
their balancing, or moralizing powers. When the phys- 
ical are stimulated by circumstances, unless balanced by 
influences from the other, they go to such excesses of 
grossness as demoralizes themselves and fellows. But 
the aspiring powers, named " Moral Sentiments," when in 
excessive proportions and stimulated into bigotry by 
false education, are not only in their own action worse 
for social harmony, but they also goad the physical ener- 
gies into cruel barbarisms that without such spurring 
they would never perform. It was the aspiring powers 
made rulers and supposed hierarchal agents of an arbi- 
trary autocratic God ideal, with the imagination of the 
high soul-powers stmiulated, and spiritualized Self- 
esteem inflated to extremest spiritual pride by a sense 
of such dignity, that made the persecutors of the mid- 
dle ages. The dominance of these mistaught higher 
powers demoralized the world far more than all the 
lower passions in wildest concerted rampage could 
have done. It pushed the inventive genius to devise 
extremes of torture, at the thought of which the lower 
selfishness sickens with shame. The bloody Philip the 
second, of Spain, and his awful monster, Alva, were 



HUMAN NATURE. 



59 



simply bigots acting from this superstition-influence on 
brains in which these sentiments were greatly in excess. 




Fig. 30. Philip the second, of Spain. 



Fig. 30 is Philip as pictured in Prescott's history of his 
reign. See how the so-called " Moral Organs " towered 
above a due proportion, and see in his history, how 
his devotion to supposed religious duty to such a 
Moral-Law Giver demoralized society, corrupted relig- 
ion, and dehumanized himself. And Alva, his general 
in the Netherlands, is there shown with a similar high 
head. Yet his cruelties far outdid the brutal, low-headed 
Nero. Alva gloried in his persecution-murders, priding 
himself on having burned, and otherwise slaughtered by 
personal ''execution," eighteen thousand "heretics," in 
six years, besides what w r ere killed in his wars against 
human liberty. Read in Motley's " History of the Dutch 
Republic" and " The United Netherlands," how these 
mistaught aspiring "moral" powers demoralized all 



60 



HUMAN NATURE. 



that came under their influence. The king, when mainly 
defeated, could listen to any proposition except to cease 
performing the supposed "moral duty" of persecuting 
" heretics." Doubtless Self-Esteem's pride-push, under 
the conceit of being their God's chosen favorite chief 
executors of wrath against the perverse, had considera- 
ble influence, but evidently the sense of duty was the 
overpowering consideration and chief corrupter. 

See, also, in social life to-day, when direct open perse- 
cution for opinion must cease, how these powers in 
bigot-effort and domineering push, to secure legal sup- 
port, use false pretense that common thieves would 
scorn to employ. And see, too, when this fails him, how 
the sensorious " moralist " with gossip destroys the peace 
of a community ! He demoralizes with slanders from 
his perverted higher nature's suspicions far more than 
can the worst thief with his selfish meanness. He de- 
moralizes the community and himself ; makes both, and 
especially himself, so distrustful of fellows that only bad 
can be seen in every act not fully understood. This is 
demoralization the most extreme. 

Yes it is a blundering relic of early ignorance to hold 
morals a part of our nature, instead of the balanced har- 
mony of our nature. And it is one of the most serious 
blunders of Phrenological philosophers to call one class 
of the brain organs Moral organs. Let us hope that the 
American principle of Human Equality may yet be 
purified from its Romish alloy, so that the freed mind 
maybe able to eliminate from mental science all sucli 
crude notions of caste. 

This Phrenological blunder in the philosophy of 
morals interferes with the correctness of examinations 
much less than might be expected, for the most j 
common character-manifestations of the separate organs 1 
have been quite correctly observed, and the names of the 
( lasses are so nearly correct that they are not much 



HUMAN NATURE. 



61 



misleading. I would suggest but a few changes besides 
this — chiefly a few in region-classification. 

The back-head organs are appropriately named the 
'* Domestic Feelings." The side-head powers are called 
the "Animal Propensities," or the side and lower back- 
head together are so designated at times. I think the 
term physical energies would more correctly designate 
the side-head group. The top-head group are aspiring, 
and some of them are inspiring executives, as I shall 
show in a future chapter. I would call them the spirit- 
ual organs, for their powers reach outward, upward, 
and forward from the physical, and from the mere per- 
sonal self, toward principles and fraternal unity. The 
rear ones of this region pertain more to personal and 
domestic relationships, and the forward to ideals and 
large fraternity. 

The forehead contains the intellectual organs. The 
lower are physical perceptives ; the middle relate to 
changes, while the upper are spiritually intellectual. 
They work upward with the highest aspirations and 
downward with the lowest perceptions. When well-unit- 
ing both they make fully developed reason — a reason that 
can deal with substances, activities, and principles, per- 
ceive analogies, causation, congruities and incongruities, 
and learn of natural laws and unseen relationships. 

Of the separate organs, the first in the Phrenological 
list is naturally first in order — " Amativeness." This is 
appropriately named, but plain English Sex-love would 
be better — would be shorter and clearer, as well as more 
fully designating its character, spiritual and physical. 
Sex-love is undoubtedly the social function, and the 
only one readily recognized, of the small lower back 
brain or cerebellum. A portion of it is reasonably 
believed (perhaps I may say is proved) to be the control- 
ler of muscular motion, or having much to do with this, 
if not with other physical functions. 



G2 HUMAN NATURE. 

"Philoprogenitiveness " correctly expresses the func- 
tion of this organ, but Parental Love, since given it, is 
a clearer and less clumsy name. 

"Adhesiveness" is generally regarded as merely one 
.of the domestic feelings, and under the system as taught 
T would consider it such. When I come to my new 
discovery I shall show it to be more than has been sup- 
posed. Till then I will speak of it as now held. The 
name does not well express its character, for adhe- 
siveness is a quality connected with many things. 

I think " Concentrativeness " or " Continuity " might 
as properly be called Adhesiveness, for it cements the 
domestic feelings and selfhood-aspirations in a general 
union. The name " Concentrativeness " or " Continuity " 
seems to imply the intellectual function of persistent 
thought. I am well aware that where this organ is 
deficient there is a restlessness of character or unsteady 
mentality. This at first seems to warrant the name given 
it, but in some respects it fails to designate its function, 
and partially describes one that it has not. The mental 
restlessness which a lack in this organ shows, I think 
is from want of a sufficient bond of union and steadying 
influence between these two great groups of impelling 
powers. Intellectual acts are always affected by these. 

The Fowlers have discovered among the Domestic 
group an organ first named " Union for Life," and after- 
wards called " Conjugality." Until I discovered the 
new fact and method of reading Phrenology, hereafter 
to be described, it seemed to me that too much was 
attributed to this organ, tho' in observing heads I found 
an organ there with much influence in that direction, 
but in the light of the new discovery I find their claim 
vindicated by full accord with the other facts. I find 
it domestic in character, but that it is much more than 
the word generally denotes. This will be shown when 
giving the new Phrenological view. 



HUMAN NATURE. 



63 



I find, thus far, in Phrenology a group of three which 
are chiefly physical defenders. They are named "Com- 
bativeness," " Destructiveness," and " Secretiveness." 
The name of the latter well expresses its character in all 
stages of its action. The name " Combativeness " ex- 
presses its action when defensive need seems to call for 
its energies. " Destructiveness " is named from this 
energy's manifestation when in great excess, or when it 
ls so obstructed that only extremest action can prevail. 
For this reason the name is rather misleading as to its 
proper function, yet is generally accepted without criti- 
cism. Even eminent men when Phrenological students 
quite often, from this naming, fail to see the natural 
function of this organ. Henry Ward Beecher was a 
student of this science, and on one occasion I was talk- 
ing with him about the Phrenology so conspicuous in 
his preaching, when he said it was a great aid in under- 
standing and presenting all subjects connected with 
human nature. During the conversation I spoke of 
this energy as being named from its excess. He 
thought the name expressed its character — said it was a 
power that seemed to mean hurt. I sugested that its 
character was rather to thrust aw T ay obstacles ; that if 
resisted till wrought up to extreme action it would dash 
the impeding thing aside with such fury as to hurt, or 
perhaps destroy, but that once removed it did not follow 
to hurt, nor seem to care any more about it; that if 
we would describe it by one short word, it would be 
"get" instead of "hurt." He thought a moment, and 
then said : " Yes, I guess that is a better statement of it." 
I think any philosophic student of Phrenology will say 
the same when he properly considers the matter. 

And yet we can scarcely find a different name that 
will not measurably include the function of some other 
power. " Executiveness " has been suggested, but tho' 
this is the central physical energizer, yet executiveness 



HUMAN NATURE. 



implies the co-operation of the other basic energies, with 
the spiritual, the i mellectual, and self-poise powers, ele- 
vating, pioneering, and steadying the action. So we 
may not do better than to retain the name " Destructive- 
ness " witli proper explanations of its function. 

" Alimentiveness " is properly named to express the 
organ's function. It is the mental prompter of physical 
appetite. The word appetite, or appetizer, would be 
shorter and simpler English. And the most direct 
conveyance of truth is most scientific. The less of 
attention required bv technical verbage, the more is 
left for the thought. 

" Acquisitiveness " is well proved, and well named. 
" Constructiveness " is undoubtedly the great physical 
impeller of the creative powers, and it has a more 
comprehensive function than is generallv ascribed to it. 
It works with top-head aspirations and front-head 
perceptions, combining both in a unity of effort. It 
helps shape the products of all the intellectual and the 
idealizing faculties. A fuller explanation of this will 
be called for in a subsequent chapter, which, in the 
added light of new method in studying the Brain- 
organs, will more fully consider the regions, and more 
especially the top-head organs. I now speak mainly 
with reference to their character as seen in the prevail- 
ing method of studying them. 

"Self-esteem" is perhaps as near a naming as we can 
give to this organ's most obvious function, but the 
name is liable to carry a wrong meaning, and does to 
those who think but superficially on the subject. They 
suppose it means the opinion one forms of himself. It 
is impulsive, not intellectual ; it feels, rather than 
thinks, tho', like all other feelings, it tinges thought. 
It is the instinctive feeling of selfhood-importance. It 
works, and gives weight to the personal bearing, when 
the intellect is absorbed in unrelated thoughts. Its 



HUMAN NATURE. 



65 



deficiency leaves the person to a sense of diffidence even 
when he knows himself in the presence of his inferiors, 
especially if he has the perfectibility-aspirations that 
comes from large Ideality and its co-related organs. 

" Approbati veness," or "Love of Approbation," is a 
similar inspiration-feeling of relation to fellow-beings, 
not an intellectual opinion of comparative merits, tho' 
it makes us defferential to others. 

" Firmness " is well described by its name, and it adds 
its character to all the powers. These three may be 
called the dignitative group — " Firmness" the leader, 
I Self-esteem " the impeller, and " Approbativeness " the 
social monitor and aspiring outreach for fraternity. 

" Cautiousness " is prudence-balance ; not for the base 
of the selfhood alone, but for the whole selfhood and all 
its relationships. It is correctly located, and it signifies 
more than can be told in this chapter, and more than can 
be understood without the new light on Phrenology. 

" Veneration " also manifests w^hat its name implies, 
and much more. So of " Marvellousness," " Sublimity," 
" Ideality," and "Imitation," and perhaps I might say 
of "Hope," altho' its name is so simple, comprehensive, 
and plainly expressive. 

" Benevolence" expresses the most obvious manifest- 
ation of the organ so-called, but the word signifies 
more than its function. This organ relates to personal 
friends, — is fraternal sympathy for such, — while " Imita- 
tion " is the broadening of the feeling into benevolence — 
general fraternity. 

Some other organ's names may express more, and 
some less than their functions. 

Thus much may be seen in the light of Phrenology 
as generally taught. But more of this, and much besides, 
will be seen as, in the next, and succeeding chapters, I 
reconsider Phrenology in the newer light. 



CHAPTER III. 



PHRENOLOGY WITH ITS NEW DISCOVERY. 



Phrenology, like every other section of complicated 
science, had to be discovered progressively, and in sec- 
tions — one of its facts after another, then the meaning 
of the fact, and then its relation to the ones before seen. 
Then the enlarged science could be applied to the work 
of unfolding truer philosophy. 

Every discovery which has changed systems and 
methods w^as " a very little thing," of slight significance to 
the superficial thinker ; and the dogmatic habit of the 
centuries, still clinging to them, made our youthful scien- 
tists sneer at each discoverer as "a self-conceited fellow 
who made much of a mere personal notion, of no con- 
sequence, and laugh him out of the sciento-communion. 

That habit they have not yet outgrown, and I shall 
cheerfully take my share of such anathemas, for they 
are now courteously bestowed. I shall be smilingly 
excommunicated by the popes and cardinals of the sci- 
ento-fold, for recognized scientism is specialism, with 
dogmatisms mistaken for sciento-philosophy, and made 
into creeds as the basis of fellowship. But when I am 
the subject of its bulls, quite as much as when some 
one else is, I shall enjoy the ludicrous display of the 
new popishness masquerading as science. 

Some of the more really scientific, who are already 
excommunicated, or about to be, will see the truth of 
this presentation and understand its significance. 

6* 



68 



HUMAN NATURE. 



Discoveries are often great in results, in revolution-, 
izing methods, tho' in themselves very little things. 
The seeing that steam could lift a tea-kettle lid brought 
forth the steam engine. Perceiving that soft iron was 
a magnet while electricity was passing through it, 
and ceased to be the moment it stopped, so that it could 
alternately draw one end of a small suspended iron lever 
against it and then release it when the current was bro- 
ken, making a pencil in the other end strike paper and 
cease at pleasure, this was the electric telegraph. Dis- 
covering that a thin piece of metal would vibrate before 
the tones of the human voice, and through a wire carry 
the same vibrations to a similar piece at the other end, 
was the Telephone. When printing words from blocks 
was in use as the first lesson in the art, — slow, clumsy, 
and imperfect, but valuable ns its commencement — see- 
ing that we could take the words apart into letters and 
recombine them at pleasure, was the great discovery of 
modern printing. The wondrous "art preservative of 
all arts" was simply this little change of method. No 
doubt the superficial conservative minds that first heard 
such a thing proposed, before experience had proved 
its value, thought it a silly puttering change, of no 
significance or use. I need not multiply examples of 
this. Every discovery is an exemplification of the 
same fact. When the known facts of any department 
of science makes us conscious of a needed discovery till 
scores are looking for it, if found it is always in some 
little matter right under or in our hands, while all were 
looking far beyond for some great thing, just as was 
the case with telegraphing and these other wonders. 

With all this in view, I need not hesitate to put forth 
the little fact in Phrenology which I stumbled upon while 
many stumbled over it, and had nearly seen it. This 
little fact opens a new method of studying Phrenology. 
That is all. But in that all comes new revealments of 



HUMAN NATURE. 



69 



the characteristics of many of the mental organs. If 
there are any Phrenologists who, like old scientists, stop 
at first attainments, and, in a sense of conservative wis- 
dom, try to ridicule all advance movements, let them 
now fix their mouths for the laugh, for here is where it 
comes in. The great-little discovery is that the brains 
are to be studied as two, rather than as one, — two adjoin- 
ing in each head, sometimes working together in full con- 
cert, and sometimes one mainly acting while the other is 
passive or semi-passive, — and that w^hile each brain has 
the same organs, it also has its two bases, and that both 




Fig. 31. The two Brain Bases, Lifters, and Spiritual Summit. 

unite in one co-relating summit or crown. Fig. 31 repre- 
sents the two Bases, Lifting Powers, and Spiritual Sum- 
mit regions of the head, as shown by this latest lesson 
in Phrenology. .Study it in connection with the organs, 
Fig. 22, and the groups as heretofore classified, Fig. 23, 
page 51. There is a large measure of truth in the stand- 
ard classification, as I have before shown, and shall 
make still more apparant as I further unfold the new 
and enlarged Phrenologic view here opened to us. 



70 



HUMAN NATURE. 



Phrenology has shown that we have a class of powers 
that serve the body, and another that pertains to the 
mind in its activities and relationships. The first deals 
with visible and tangible substances, the second with 
forces, principles, laws. The new view shows that each 
of these classes has its lowest, or base of the class, and 
its higher, which lift toward a common central summit, 
in which both unite to sustain each other. This has not 
been seen, or at -least not to my knowledge publicly 
presented, except in my lectures. So far Phrenology, 
thus partially discovered, speaks of the part nearest the 
body as the base of the brain, and that furthest from it as 
the crowning powers of the mentality. It calls " Ven- 
eration " the central highest faculty. It is such to the 
superficial view — such in organic location as we stand 
on our feet — but not such in the high mental sense 
of the word. It is, rather, the central organ of the 
aspiring powers' basic region, or the slightly forward 
central. 

But before proceeding to further explain my meaning, 
let us definitely decide what in future to call these up- 
and-outreaching faculties. I have shown in a former 
chapter that the word "moral " does not properly desig- 
nate them. Nor does the terms moral and religious 
combined. And the term higher powers is too indefin- 
ite to describe their character, while the word mental is 
used to express several meanings, but most commonly 
to designate intellectuality ; and when, as more proper- 
ly, it stands for the feelings also, it does not clearly 
indicate the fact, nor whether all, or part of them, are 
meant, and if not all, which is intended. I think the 
word spiritual is more expressive of all the top-head 
powers, and so I have used it, and shall henceforth 
mainly use it. But, as that word is so variously under- 
stood, I must state, and I wish it always borne in mind, 
that in speaking of the Phrenological organs and mental 



HUMAN NATURE. 



71 



faculties so far as Phrenology reveals them, I use the 
word spiritual to designate the up-and-outreaching 
powers before spoken of, and not, in this connection, 
as expressing any opinion about immortality or a future 
life. I do not find in Phrenology any light on this sub- 
ject which is not possessed without it. I know that 
some Phrenologists of eminence have thought they did ; 
but, as with the question of " moral responsibility," spok- 
en of in a former chapter, I cannot see as it makes the 
matter any different whether the mind and its faculties 
work through separate organs, or through the general 
organism, or whether its deficiencies are in itself, and no 
ways related to the organic machinery. I find light on 
the probabilities of a spiritual life in the facts of Mesmer- 
ism, but not in Phrenology. It is not, however, within 
the scope of this work to show what that light reveals. 
With this explanation kept in mind, I shall not be mis- 
understood when I use the word spiritual to designate 
the higher faculties of human nature. 

The organs in the center top-head as we stand, and 
over the whole arch from cerebellum to the lower fore- 
head, are the basic spiritual organs. Their faculties are 
selfish — spiritually selfish — occupied in serving our 
immediate personal spiritual needs, just as the basic 
physical faculties are in serving the bodily wants. The 
organs next outside of them are more highly spiritual, 
just as the organs next above the physical base have 
higher physical functions. " Marvelousness " is more 
spiritually aspiring and less spiritually selfish than 
" Veneration, " and " Secretiveness " is less so physically 
than " Destructiveness." " Marvellousness " reaches out 
and up toward principles or actuating laws, and " Secre- 
tiveness" reaches up toward mental or spiritual methods 
of defense. " Veneration," the slightly forward central 
organ of the spiritual base, is to that region what "Ali- 
mentiveness " is to the physical, It is spiritual appetite. 



HUMAN NATURE. 



Trace closely the character of the whole region, and 
you will find this classification verified. The organ 
called " Benevolence" is the spiritual love for personal 
friends— the rear basis of fraternal love. " Imitation " 
is its out-and-upreach toward fraternal unity. The 
organ next forward of " Benevolence," generally called 
" Human Nature," is the basic spiritual leader of person- 
al fraternal love. It recognizes personal affinities and 
repugnances. " Suavitiveness " is its out-and-up-reach 
for spiritual adaptability and fraternal concord. It is 
the leader of " Imitation." Both working well together, 
and in concert with the two behind them, are the com- 
pound impulse properly called benevolence; and when 
joined with strong general social feelings, they are 
philanthropy. 

The two bases, with their lifters, and the great spiritual 
centering, summit extend from cerebellum to the brow, 
and include the brow-organs, if not the cerebellum also. 

" Constructivencss," in accordance with the rest of the 
faculties, should be two of related functions, and my 
observation since the new light dawned on me confirms 
the idea. I think the lower deals with substances, while 
the upper is the lift toward formatory principles. The 
upper lifts the lower into concerted action, while it 
accepts the inspiration and follows the lead of the great 
centering spiritual powers above and in front of it. 
Then it becomes so spiritualized that it shapes into 
forms of beauty, congruity, and high utility, all mental 
creations, as well as those that serve the physical needs. 

" Comparison " is the basic spiritual perception of 
nature's truth-principles in constructive operation. It 
intellectually perceives analogies or correspondences 
between physical facts and spiritual realities. ^Causal- 
ity" is its upreach toward nature's springs of action. 

" Firmness" is the spiritual base of self-poise — is-self- 
equilibrium. " Conscientiousness " is the selfhood's 



HUMAN NATURE. 



73 



spiritual outreacli and upreach for the equilibrium of 
fraternal equity. 

"Self-esteem" is the base of the spiritual selfhood- 
consciousness— the intuitive feeling of personal dignity ; 
" Approbativeness " the inspirational expanse and lift 
of the dignitative impulse toward fellow-selfs and fra- 
ternal appreciation. 

" Concentrativeness " I believe is two organs — the cen- 
ter-head one, selfhood-continuity impulse, and the outer, 
its upreach toward a spiritually-social continuity. If 
both are deficient there is the restlessness of charact 
spoken of in the second chapter. 

" Inhabitiveness," also, I believe is two organs, the 
first and basic is love of the especial home, and the 
other the upreach toward a general homelike sociality — 
the higher spirituality of home. 

" Philoprogenitiveness I also see as two organs — the 
rear spiritual ones of the cerebrum — the center-head 
part, special parent-love, and the outer the spiritual up- 
reach of that impulse in parenthood-feeling toward the 
young and tender of all living, human and animal. 

That " Philoprogenitiveness " is two organs was sug- 
gested and considerably confirmed by my observation 
of head-developments before I saw that each brain has 
a spiritual base ; and I believe others have reached 
that conclusion. It is also in accord with the rest 
of the brain, most of which has long been known 
to have two organs each way from the line of powers 
here shown to be the spiritual summit or mental center. 
I have varied in my representation of the Two Brain- 
Bases, Lifters, and Spiritual Summit, Fig. 31, from the 
standard charts the line of the supposed margins of the 
back-head organs, and of " Constructiveness," for I con- 
sider it sufficiently proved that such are the divisions of 
the Phrenological organs and regions. 

From this and its analogy,moreover, I have reason to 



74 HUMAN NATURE. 

believe that the cerebellum lias separate organs of sex- 
ual love — the physical base regard for self-pleasure, 
with its up reach to mate regard ; arid also a spiritual 
base of physical-sex-beauty-love, with its upreach for 
soul-beauty, and both joining in a one spiritually cen- 
tering organ. This, of course, is only conjecture from 
the probabilities of analogy; and in such obscure posi- 
tion and small divisions, it may not, if so, be provable 
by the examination of head?. 

The physical powers also have their upieachers, 
above the base line, as shown in the new chart, Fig. 31. 
k ' Combati veness " is a physical upreach, and its basic 
organ is " Vivativeness" — Love of Life. All the organ- 
regions have this base, upreach, and mental centering 
in a spiritual summit or crown of the mind. The intel- 
lectual are no exception. Not only the higher faculties, 
" Comparison " and "Causality," of which I have before 
spoken, but the lower perceptives as well. "Size" is a 
spiritual base, and weight its lift into finer quality-per- 
ception or character-discernment; and so with the 
physical perceptives — " Calculation " or " Number " the 
base, and order its upreach — both bases and their lifters 
centering in "Color," their summit-faculty. Probably 
these faculties have wider functions than their names 
express, tho' including those ; and so of all the " Per- 
ceptives." Some of them, been use of their smallness 
and the skull's unevenness in that region, may not be 
fully determinable as to this by examinations. ; • 

THE SPIRITUAL SUMMIT OR MENTAL CENTER. 

The high spiritual organs, as previously indicated, are 
those in which the two bases and their lifters unite in 
the real top of each brain. Their action is jointly spir- 
itual and physical, that is, they work with either base 
and their lifters, or with both, and unite both in harmo- 
nious concerted action. While they are the spiritual 
summit, they are also the great physical inspirers, ener- 



HUMAN NATURE. 



75 



gizersand co-workers. The spiritual naturally descends 
to the physical, and the physical ascends to the spiritual. 
These central summit organs are those called Conju- 
gality, Adhesiveness, Cautiousness, Sublimity, Ideality, 
Mirthfulness, Time, Color, and Language. "Ideality" 
is more highly spiritual than " Marvellousness," — called 
" Spirituality" by many of our most eminent Phrenolo- 
gists, — and far more than " Veneration." The head that 
is widest in the upper region is dominantly spiritual or 
ideal. With an active temperament and self- push, is 
original. Strikes out new lines of action. Gives little 
heed to precedents. Is unselfish, tho' its absorbing 
and all-sacrificing devotion to ideal yyxu'k will make it 
appear selfish to superficial minds. ^ 

But before considering their influence on character 
let me further trace the nature of these, and give some 
reasons for my conclusions. The top-head faculties, 
viewed superficially as we stand, have been held as the 
highest human powers. This science-view shows the 
highest are the most remote from the two bases, that 
the center-head ones are the selfhood base of the spirit- 
ual, and that the organ called Spirituality is only a 
lifter of those basic energies toward the great summit. 

Among the " perceptives," " Color " shows the nature of 
a spiritual summit faculty, for it recognizes the elements 
of light, which are allied to, if not inseparable from, 
beauty. "Form" and " Language " extend inwardly, 
when well-developed, throwing the eyes apart, outward, 
and downward. " Form " has the nature of a spiritual 
lifter; — it recognizes a characteristic. Its basic organ 
may be " Individuality," or perhaps one as yet undiscov- 
ered. " Language" has the summit-character. It sees 
the relation between things and sounds, and the shades 
harmonies and general qualities of thought, and con- 
structs symbol-tones, shaped with highest art, to express 
the intellect's ideas, and the soul's loves and aspirations, 



76 



HUMAN NATURE. 



Language gathers from all the powers character- 
elements, to construct its form, and enrich, refine and 
invigorate its expression, till all the faculties, and 
especially the higher, are stimulated and strengthened 
by its influence. 

Next to " Color" in the ascending scale of the intel- 
lectually spiritual organs is " Time." Its perception of 
the vast periods of the evident past, and indicated future, 
its soaring computations of incomprehensible epochs, 
its imaginings about eternity, as well as its relation to 
harmonies, melodies, and to events, great and minute, 
show it, in functions, as in central location, to belong 
to the summit class of powers. 

Highest of the intellectually spiritual summit-faculties, 
is the great soul-and-sense-lifting-and-leading, yet kind- 
ly diffusive and down-reaching power, whose organ has 
been named " Mirthfulness." It is most seen in the 
manifestation it makes when not well supported by its 
correlatives, or when, in kindly downward-looking sym- 
pathy, playfully toying with the lower feelings in 
humorisms, or laughing at incongruities, and so it is 
thought to be a mere impulse of frivolous enjoyment. 
It is in reality the highest perception of truth in its all- 
sided relationships. It sees the congruous and the 
incongruous. It is the light, vivacious, and confident 
pioneer of real spiritual faith — faith in the eternal prin- 
ciples of truth. So strong and clear is its faith-vision 
that it sees in all blunders the incongruities that surely 
teach and elevate. All immediately see that when they 
do not comprehend its meaning. Nothing disturbs like 
being laughed at. 

This faculty's influence expands the soul with a hope 
which is lively expectation, and prevents depressions by 
sorrow. It is the soul's sunshine. It enlightens, vivifies 
and sweetens all the powers that it joins with in actiotj 
Even " Combativeness," and " Destructiveness, in their 



HUMAN NATURE. 



most extreme action, are softened by it, till resentments 
become at the worst only sarcasm — become spiritually 
intellectual, instead of coarsely brutal. Show to this 
faculty in your foe the incongruous till it is thoroughly 
awakened, and you are safe even tho' he had raised the 
murderous hand to strike. Little children soon learn of 
its power over anger ; learn that they are safe from chas- 
tisement if they can provoke a laugh. An anecdote in 
point illustrates its power over even the savageries of 
war and military discipline, A lieutenant on horseback 
alone unwittingly approached a house where he saw 
a dozen or so of his foes, when, on turning to flee, he 
was fired upon by the whole party. He immediately 
rode up within speaking distance and said : " Take care 
there how you shoot so carelessly, you might hurt a 
fellow." The ludicrousness of the circumstance and 
his affected innocence produced such a flow of mirth 
that before they could get over it and load again he 
had ridden out of their reach. 

" Ideality " is the great forward-central spiritual summit 
faculty. It is sentimentally inspirational, and only 
semi-intellectual in the sense of sharply discriminating. 
It is the intuitive sense of beauty, the central fount of 
poetry, the high inspirer of all the faculties. It is one 
of those generally, and quite appropriately, called 
" Semi-Intellectual Sentiments." 

Immediately behind "Ideality" is "Sublimity," or 
Love of the Sublime, as popular Phrenology represents 
it. The name designates its most observable action, but 
not the fullness of its character. It is the great rear 
central of the ideal and progressive spiritual powers. 
It not only gives love of the sublime in outer nature, but 
when well developed it sublimates all the faculties 
and feelings, and, with corresponding development of 
all the organism, makes a sublime personal character. 
'* Ideality " gives refinement, " Sublimity " gives grandeur 



HUM A X NATURE. 



to manhood and womanhood. A volume might be writ- 
ten to fully describe the influence of these two great 
central spiritual guiders and balancers, but my purpose 
is only to open the general subject of Phrenology when 
studied with a knowledge of the two brain bases, and 
to point the direction that its facts lead in the work of 
exploring human nature. 

Next behind ''Sublimity" is " Cautiousness." This 
is a spiritual summit faculty ; the highest and greatest 
of those that are dominantly personal, their chief leader. 
It is the great balancer of all the mental powers. Its 
name but faintly and partially designates its character, 
but tells that which is most obvious to the superficial 
view. It is prudence in the largest sense of the word, 
not merely in the lower one of guarding the bodily 
needs ; tho,' in connection with the physical-defense 
faculties, it does that work far better than it could be 
done without it. The same enlarging of all the physical 
comes, in differing degrees from all the spiritual powers, 
but the great guiding influence is from the summit line. 
" Cautiousness " is brave as well as cautious — spiritually 
brave — and inspires physical energy into bravery, and 
secures it success. It is not fear unless unsustained 
by its bases. Or if one base only is well developed, it will 
be timid with the weak one. Spiritual courage, standing 
for principle (generally called moral courage), much 
strengthens physical courage, even when the physical 
base is moderate; but when both bases are large and 
the summit powers deficient, the person often cowers 
before popular whims even if he knows himself in the 
right. " Cautiousness " large but without due proportion 
of its co-acting summit-powers, may, with large and 
falsly-educated " Conscientiousness," be made to increase 
this cowardice, but otherwise it tends to prevent it. 
Every one who has led a great cause through difficulties 
and dangers to final success, permanently triumphing at 



HUMAN NATURE. 



79 



i once over a powerful foe, false-friends home-traitors, 
and swarms of slanderers, open and secret, had the 
organ of " Cautiousness " well developed. Washington 
had it in an eminent degree. 

I will show more of this, and of the general influence 
of other spiritual organs, when I speak of the manner 
of the faculties' workings. 

" Adhesiveness " is a summit-faculty. It is spiritual 
friendship, — " platonic love," — spiritual domesticity in 
its rising and unitizing manifestation. It is the central- 
izer, the steadier and inspirer of the Domestic feelings. 

"Conjugality" is the spiritual-summit crown of the 
personal domesticity — the mating-love's rise from the 
cerebellum-action to the higher mentality of cerebral 
expression. Here, in cerebral rise and forward progress 
of spiritual mentality; it centers the domestic loves 
and their combative defenders ; and its large develop- 
ment centers the sexual love in a dominant spirituality 
of soul-affinity, and thus tends to make marriage 
real and enduring. 

Before I discovered the new method of reading Phre- 
nology I had found observation of heads gave consider- 
able confirmation to the Fowlers' anouncement of such 
an organ discovered, but I still doubted that permanency 
in marriage was so far determined by any one organ or 
its feeling. I thought it must result from the propor- 
tion that the domestic feelings bore to the other 
faculties. And doubtless much does depend on that 
as to the union being for life. After I saw that 
each brain has its two bases, that the part half way 
from eacli is the highest spiritual, and that, while the 
middle of this line centers the spiritual activities, the 
spiritual line runs over the entire head, I understood why 
that organ large should, more than all others, tend to 
make marriage a " Union for Life." And, from subse- 
quent observation of heads and characters, I find it well 



HUMAN NATURE. 



proved that permanancy in marriage is determined by 
this more than by any other of the mental organs ; that 
this tendency is from the proportion of the domestic 
organs to other feelings, but that chief of the domestic 
is the one that is to them a summit, just as all the 
organs have such a crown of spirituality. 

MANNER OF THE ORGANS' ACTING. 

The influence of the organs upon each other, and their 
approach toward, or their deviation from, a harmonious 
proportion, have been well treated by Combe, Fowler, 
Sizer, and others, and all who would well acquaint 
themselves with Phrenology should thoroughly study 
them all ; but I would add a few thoughts, supplement- 
ary to them, as to the organs' manner of working. Let it 
be always understood that when I say organ 1 mean 
faculties or feelings. I use the two as convertible terms. 
The faculties or feelings move the organs, and the 
organs manifest their powers. 

I have shown of the separate organs that they rise 
in character as they rise from the two brain-bases to 
their culminating union in the great exalting, refining, 
and enlarging spiritual centrals ; but their manner of 
working, there hinted at, needs further consideration. 

First of the regions, and then of the organs. The 
basic are foundational and sustaining— both the physical 
and the spiritual. All are push, pull, lift, or support to 
the mentality. Some serve two or three of these func- 
tions to different parts and organs. The domestic feel- 
ings are push to all, while the others are pull, lift or 
support to them in a general co-operating way. " Viva- 
tiveness"is a common support of them and the selfhood 
powers. The combative-energy region is their physical- 
base pull, and the Self-esteem region their spiritual-base 
pull, while the summit-powers are their greater lift and 
more all-including pull. 



HUMAN NATURE. 



81 



While the combative and acquisitive energies — all the 
lower center-head powers — are pull to the domestic feel- 
ings, they are push to the physical perceptives, and the 
physical perceptives are pull to them. The self-senti- 
ment group, in the top back-head as we stand, is push to 
the fraternal group in front of them, while this group 
is a forward pull to the selfhood-feelings. The intellect 
is the pull of all, and all the feelings and impulses are 
push to the intellect. The physical base is the earth- 
ward gravitation of all, and the spiritual summit the lift 
of all, as well as pull and push among its organs accord- 
ing to their backward or forward location. 

Of course if either region is very small relatively to 
any other, its pull, push, lift, or gravitation will be scarce- 
ly discernible to the observer, and the others will go to 
excesses in spite of it. Only harmonious proportions 
of being, physical and mental, can give harmonious life- 
action, and it may often fail amid inharmonious circum- 
stances. 

This fact of the faculties' push, pull, lift and gravitation, 
I need not trace in full , but will give a few repre- 
sensitive examples, and the reader can run the matter 
out for himself. " Self-esteem " is push to " Firmness," 
and " Firmness " is pull to " Self-esteem." " Self-esteem," 
as before partially shown, is intuitive self-regard, and 
"Firmness" is intuitive sense of needed stability of 
character. " Approbativeness " is the lift of " Self-esteem " 
toward spiritual selfhood fraternity ; and " Conscien- 
tiousness" is the lift of "Firmness" into the stability of 
fraternal equity. "Approbativeness" is also push to 
"Conscientiousness," while at the same time " Consci- 
entiousness" is push to "Hope," and "Hope" is pull to 
"Conscientiousness." " Combativeness " is lift to "Vi- 
vativeness," and " Secretiveness " is lift to " Destructive- 
ness," while these are pull and push to each other of the 
same line of powers. " Cautiousness " is the great cen- 



82 



H I'M AN NATURE. 



tral spiritual-snmmit pull and lift of the domestic, the 
self-poising sentiments of the spiritual base, and the 
defensive group of the physical base, while "Ideality" 
is the more impersonal forward summit pull, push, and 
lift, and " Sublimity," between it and " Cautiousness," 
unites with both as center of a threefold central-sum- 
mit push, pull and lift, as well as inspirer of all the 
mental powers. 

While all the mental powers are lifters to all below 
them in their own basic region, and the summit-faculties 
lift both the bases, all in each line are pull and push 
to each other, the summit line is chief in this work. It 
is the center of pushing and pulling, as well as of lifting 
energy, ever inspiring and energizing its assistant lines. 
"Ideality" beautifully pulls "Sublimity" and pushes 
" Mirthfulness," while it is sublimely pushed, and pulled 
with congruous laughing joy. And each finds its bases 
and lifters co-operating to the extent of their power. 

BALANCE OR UNBALANCE AND CHARACTER. 

While the spiritual-summit powers are the ideally 
energizing centers, the bases are the foundations, and 
both bases must be in due proportion or well-balanced 
action is not sustained. With the spiritual dominant 
and both bases large, and also the Nerve or Mental tem- 
perament most prominent and the others well represent- 
ed, we have the great original all-sided thinkers, or 
many-sided thinkers, that sometimes come in advance of 
their age. With such approach toward balance but with 
the physical brain-base dominant, we have the great sci- 
entists. With such general brain development but large 1 
dignitative self-sentiments, and the locomotive and nu- 
tritive temperaments dominant, we have the great politi- 
cian of state, church, or business — the organizer of our 
social institutions and business enterprises. With the 
organ-balance less perfect, we have the mechanic, or the 



HUMAN NATURE. 



mechanical worker, or the wise adviser or architect of 
the work, according to the dominance of the construc- 
tive powers alone, or of the higher reasoning powers as 
well. With this temperament, and both bases large, and 
the back part of the upper base largest, while the sum- 
mit-powers are small, we have the selfish tyrant of insti- 
tuted "authorities." With temperament a little more 
mental, the summit-powers a little larger, and the bases 
smaller but still dominant, we have the crafty governing 
cunning which so often displaces larger ability. With 
less of the " Self-esteem " region and more " Acquisitive- 
ness" and " Secretiveness," we have the slick, sly official 
who seeks only the money-bags. With " Veneration," 
"Conscientiousness" and " Combativeness," over-pro- 
portioned and so-educated, they are warrior-slaves, serv- 
ing despotism in field or forum, or with "Combative- 
ness" deficient, they are servile tools of tyrants. 

The various combinations of organs and temperaments 
in unbalanced proportions predispose to the different 
extremes of life-action that unfavorable environments 
produce. But the lessons of character revealed in this 
light would require an entire chapter to fairly outline 
them. I give here a few hints on how to read them in 
life's book of human developments. But do not fail to 
bear in mind the explanations this light gives to the 

" ANOMALAIES IN PHRENOLOGY," 

as some of its facts appear before this method of study- 
ing the science is seen. Remember the fact, seen 
before, but only in this light explained, that not merely 
hight of head above the ears, but width of the upper 
portion, more than hight alone, shows the relative size 
of the spiritual, or " moral," as it has been called. Hight 
shows the size of the basic spiritual organs. They are 
selfish, as before said, — spiritually selfish— and, with the 
spiritual summit deficient, the selfishness of a large phys- 



*4 



HUMAN NAT/1 RE. 



ical base is far surpassed by theirs. And the lower self- 
ishness is increased by their influence. No other pride 
is so arrogant and unreasonably self-assertive as spirit- 
ual pride, tho' it generally affects to be holy zeal. No 
self-conceit compares with spiritual self-conceit, espe- 
cially if " Mindfulness " — the spiritual intellect's sum- 
mit-faculty — is so deficient that the incongruity of such 
pride is not seen, and the unbalanced victim of its inspi- 
ration mistakes it for " moral-dignity " and piety. 

If the head is very wide and high at the top, but nar- 
row through between the ears, the person is highly 
spiritual but off his physical base ; an impractical ideal- 
ist, a builder of air-castles that can never be landed. 
Hence he has no executive ability, and no foundation 
to his philosophy, even tho' he has gems of thought 
that deserve a foundation setting. If the head is very 
wide at the top but low in the center-top as we stand, 
and also narrow between the ears, he is off from both of 
his bases, and still more impractical. His mental acts 
are but mental wabblings. Tho' he may have a bright 
intellect, it cannot be well and persistently applied. He 
is incapable of self-employing and directing his powers, 
and cannot be made efficient in self-directed action, nor 
steadily reliable except constantly under the eye of a 
directing employer. Such a nature will refine too much 
to be largely useful in practical life. 

If the head is wide at the top, but rather low at the 
top-center, as we stand, and wide between the ears, he 
may be quite efficient in physical executiveness, but if 
he mistakes his vocation and attempts spiritual functions, 
he will be a wabbler in them. Should he become a 
church dignitary he will chiefly regard its temporal or 
governmental interests, but will be too unspiritual to 
prove a good religio-politician, tho' he might do as 
well as the average in secular politics. He would follow I 
rather than lead, even if nominally pope or king. He 



HUMAN NATURE. 



85 



would not be an eminent executive in any department 
of life, for the spiritual base also is needed for that. 

The person who is wide between the ears, and high 
on the top-center head, and a little highest at " Venera- 
tion," but whose head slightly narrows as it rises, and 
slightly lowers as it extends forward from "Venera- 
tion," yet with intellect strong, and the brain's two bases 
a little dominant over its more spiritual summit, such a 
person will be well centered on both the physical and 
spiritual bases of his nature, with the highest spiritual 
powers well supporting but subordinate to his energies- 
executive, physical and spiritual, and, if well educated, 
will be highly efficient in whatever direction he concen- 
trates his efforts. General philanthropy will be seen 
by him as best served by pursuing great business oper- 
ations. His friendships will be special, and friends, and 
the lighter self-interests will be subordinated to his 
leading purpose. His ideals will not be spiritually 
high. They may be bright, but earthy hues will pre- 
dominate ; his thought-forms will be more solid than 
soaring, and his science-temple will be more perfected 
in its foundation than in its roofing and dome. 

Such a one will sooner and more perfectly perform 
his work, because both work and the working are more 
specific ; and he will be more valuable as a special 
teacher, from being less emotional, and less able to 
join in sympathy with pupils' sorrows. And yet in that 
he may render more effective aid — tho' he may at times 
unwittingly wound the feelings of sensitive friends by 
seeming indifference to their trials, yet by calling other 
faculties into action, that make them temporarily forget 
afflictions, he gives better comfort than would be the 
mere sentimental expression of feelings, for that would 
make more morbidly active their own. 

Of course, in all these cases, it is supposed that the 
faculties which naturally co-operate, and usually corre- 



86 



HUMAN NATURE. 



^pond in development with the described, are there in 
due proportion. And it is also supposed that the tem- 
perament is favorable to the tendencies of the mental 
powers ; for different temperamental combinations, near- 
ly as much as different mental organs, determine the 
field of life-action that a person is likely to choose, and 
also his efficiency in it. 

The man with large brain and strong intellect but 
mostly in the lower and middle head, while the upper is 
quite deficient, and with the locomotive and nutritive 
temperaments dominant, and a fair proportion of the 
mental, may be a substantial philosopher, secular or 
religious, or both, but it will be the ground and mid- 
dle stories of the temple of philosophy that he would 
build, decorate, or use. He would think a dome unneces- 
sary ; or if, in response to popular demand, he attempt- 
ed to build one, or to furnish one that was building, he 
would be likely to put ground glass in the windows, 
and, attempting to look out, declare there was nothing 
to see. On the contrary, the man with large brain, active 
nerve or mental temperament, the spiritual summit 
region very large and both bases small, would finish the 
dome first, glaze it beautifully, and, looking out, see no 
foundation-grounds so suitable as sunlit clouds. 

The old way of reading Phrenology did not sufficiently 
explain these differences of character, but found much 
in them that was anomalous. 

One of the greatest apparent anomalies in Phrenolo- 
gy, one that Phrenologists disliked to dwell upon, and 
which they generally passed by with the thought that it 
is only "an occasional exception, and helped to prove 
the rule," is the fact that persons of very high top-heads 
are sometimes murderers ; even those whose heads are 
much higher than a balanced proportion with other 
parts or regions. The organs near the body, called 
" Animal Propensities," were supposed to be the onlv 



HUMAN NATURE. 



87 



ones whose excesses could produce savagery in charac- 
ter, but here was a fact strongly contradicting the idea. 



Such persons were Marion Ira Stout, who was hung 
at Rochester, N. Y., about 1858, for murdering his broth- 
er-in-law, Fig. 32; John Wilkes Booth, the assassin of 
Abraham Lincoln, Fig, 33 ; and Berkman, Fig. 34, who 
attempted to kill Mr. Frick, president of the Carnegie 
Iron Works, during the strikers' war at Homestead, Pa., 
in 1892. 



Their acts were partially explainable as confirming 
Phrenology even under the system as first taught, if one 
fact, then partially revealed, happened to be noticed ; 
but till the new light is shed on the subject, it can be 
but partially seen, and its cause and full import must 
be unknown. I am not aware of its having been pre- 
sented, even in this partial-outline, except by myself, tho' 
it may have been. I have for many years, in lectures 
on Phrenology, given the semi-explanation, but when 
the new light came to me I clearly saw that the " strange 




Fig. 32. Marion Ira Stout. 




88 



HUMAN NATURE. 




Fig. 33. John Wilkes Booth, 




Fig. 34. A. Berkman. 



act" was no anomaly, but one of the strongest confirm- 
ations of Phrenology. Such persons never murder for 
selfish gain, nor in their own quarrels, but always to 
avenge some wrong, or supposed wrong, to others, or 



HUMAN NATURE. 



89 



in devotion to some friend, or some cause that they deem 
outraged. Their wounded friendships, or idealisms, 
become uncontrollable morbid impulses, irresistibly 
pushing " Destructiveness " to extremest action. Ira 
Stout murdered to avenge a wrong, real or imagin- 
ary, of a beloved sister; and Booth murdered, as was 
first supposed, to avenge the conquered South, but, 
as has since been shown, to avenge the military execu- 
tion of his friend Beale (I think that was the name) 
whose life Lincoln had promised him to spare, but 
overborne by his Cabinet's, and especially by Seward's, 
view of the war's necessities, or otherwise convinced, 
had given him over to die. 

This latter explanation of Booth's act is not only best 
supported by evidence, but it is most in accord with 
what, in the new Phrenological light, might have been 
expected from Booth's head development. Both bases 
were large, and the summit was fair, but less. "Self- 
esteem " and " Firmness " were especially large. " Benev- 
olence, "the fraternal-love's base, was also large, while 
" Veneration," the great spiritual appetizer, powerful- 
ly centered these spiritual executives. The basic spirit- 
ual organs were larger than their lifters, and much 
larger than the summit-line of high aspiration, and 
steadying power — " Ideality," " Sublimity," and " Cau- 
tiousness." Hence his fraternalism was more special 
friendship love than broad philanthropy and universal 
brotherhood. His idealism was fairly developed, but it 
went out to special friends more than to any public 
cause. Such a person, even with less intellect to see 
that the cause would be harmed by it, would never sacri- 
fice himself to a lost public cause, but when his pride 
was mortally wounded by a broken promise which he 
had gained by self-abasement, and the friend's life 
taken for the saving of which he had done this, 
the maddened spiritual executives stimulated the 



90 



HUMAN NATURE. 



physical executives to a more intensely destructiv 
action than they could have made from physical prompt- 
ings without such spurring on. 

See in Marion Ira Stout how " Benevolence " towers 
above all other organs. It was driven by a sense of 
a sister's wrongs to a madness that, commanding all the 
strong spiritual base, fired the lower base with destruct- 
ive energy. 

All who become desperadoes in avenging the wrongs 
of personal friends are of a similar development. They 
may, and generally do, like these, have the highest spirit- 
ual well developed, but when the summit-powers are 
greatly the largest, even tho' both bases are large, such 
persons never kill to avenge past wrongs or defeated 
purposes, tho' they may to rescue a friend, or a cause, 
from present perils. With them, devotion to an ideal 
controls, and their friendships are chiefly its champions. 
They sometimes become insanely desperate over wrongs, 
or supposed wrongs, of their fellows. Such an one 
was Berkman. His act was a wild attempt of a large 
summit with insufficient bases, to rescue his fellows 
from a present oppression and defend a cause deemed 
essential. He would not have avenged a lost cause ; and 
for a cause that seemed hopeful, his two bases were too 
small to hold him steadily to his purpose. He was too 
ideal for a desperado, and yet too sensitive to fellows' 
wrongs to keep sane self-control while viewing them. 

But neither the over-developed summit, nor the 
dominant spiritual base, will murder to avenge a cause 
hopelessly lost. This consideration makes it almost 
certain that the personal explanation of Booth's act is 
the correct one. And if external evidence is needed to 
corroborate this view, it may be seen in the attempt to 
assassinate Seward also, who was chief of the Cabinet 
advisers, and whom popular report said was the means 
pf preventing Lincoln from sparing Booth's friend, 



HUMAN NATURE. 



91 



A new light is here thrown on many historic names, 
notably upon Philip the Second, of Spain, Fig. 30, page 
59, and his character, in many respect anomalous to all 
his historians, is made understandable. That his tem- 
perament was cold and unemotional they have noted, but 
his persistent, unrelenting persecuting zeal and determ- 
ination was accompanied by a hesitating and dilatory 
management, and these contradictory phases of character 
have intellectually troubled students of his history as 
much as their practical manifestation troubled his Alva 
and other generals sent to do his murderous work. 
Look at his picture in this Phrenological light, and see 
how much the spiritual summit towered above its base. 
The Ideal sense and " Cautiousness " was so dominant 
over the spiritual executives that he found it difficult to 
decide on his persecuting measures, tho' his superstitious 
sense of duty impelled him to the work, and he distrused 
his generals. Not being w^ell self-centered, his deficient 
spiritual self-foundation could not sustain a broad- 
ening faith in others. Being very spiritually aspiring, 
but not spiritually based, he was swayed by the religious 
notions of his time, and carried away with the ideal con- 
ceit of being chief executor of his " God's wrath." This 
combination of faculties, temperament, superstition, and 
despotic power, made him the bloody, but contradictory 
character, so anomalous to his historians. Such a person 
freed from superstition, and without arbitrary authority 
or executive control, would have been valuable in a 
council of advisers also free ; but, with such ideals as 
then led spiritual minds, and kingly power in his hands, 
he became the worst of official murderers, and greatest 
demoralizer of his race that history has known. 

Many historic careers, heretofore enigmatical, may 
now be understood. I give his as an example of this 
light on character, and the character of this light. All 
who look with it will find examples abundant. 



02 HUMAN NATURE, 




Fig. 35. Charles J. Guiteau. 



A case of large spiritual summit with its different 
faculties disproportioned — "Cautiousness" much less 
than " Ideality " — and large physical base, but not evenly 
developed, with very deficient spiritual base, was Charles 
J. Guiteau, the assassin of president Garfield, Fig. 35 
Such a brain without other disease than the unbalance 
is quite insane, and is very susceptible to a brain disease 
that would make it hopelessly so, especially if the 
nerve and the motive temperament are dominant ; or, if 
from any cause, a nervous condition exists, an intensi- 
fication of the unbalance-insanity would ensue. It would 
catch any religious or political excitement prevailing 
round it. That Guiteau was religio-politically insane 
and believed himself commissioned by his God to dQ 



HUMAN NATURE. $3 

the deed, there can hardly be a doubt by any one who 
has carefully read his head and his career in this clear 
Phrenologic light. 




Fig. 36. Hon. Benj. F. Wade, of Ohio. 

Persons with the two bases much dominant are not 
necessarily governing characters unless those regions 
and temperaments are unbalanced, but they are firm 
executive workers. A good specimen of these working 
reliables is Hon. Benj. F. Wade, of Ohio, Fig. 36. 

A large development of both brain bases with the 
physical temperament, especially the locomotive greatly 
dominant, and the front summit faculties very small, is 
the general characteristic of our American Indians, and 
that development seems to best fit them for success in 
savage life, at least in our day, for their most famous 
chiefs are of this type. As good representitives of 
their general head-form I may give the two distin- 
guished leading chiefs, Black Hawk, Fig 37, and Red 



<J4 



HUMAN NATURE. 




Cloud, Fig. 38, are good examples, both of the Chiefs, 
and of this form of head development. This develop- 
ment, tho' much less marked, among the white race, and 
the influences of our semi-civilization, are apt to become 
pugilists or violent criminals. With the front-summit 
powers moderate and large bases, but with a fair pro- 
portion of the mental temperament, and favorably edu- 
cated, they are the most efficient workers if under the 
direction of the larger summit brains. 

There is occasionally seen an Indian with both bases 



HUMAN NATURE. 




Fig. 38. Red Cloud, an Indian Chief. 



and the summit well developed, and he becomes to his 
tribe both a king and prophet combined, and a quicken- 
ing inspiration to all the activities of his associate 
tribes. Such ones are less predisposed to war, but are 
more able in conducting them, and, if driven to it for 
self-defense, would in savage life be the more savage. 
Such an one was King Philip, Fig. 39, the great chief who 
was so long the terror of the New England Colonies. 
He has been spoken of as a "mere savage with scarcely 
an element of true greatness," by those who lacked the 



96 HUMAN NATURE. 




Fig. 39. King Philip, the great New England Chief. 

real rule with which to scientifically measure it, and 
could only see greatness in what accorded with their 
feelings and our semi-civilized standards. They speak 
of him as cunning and shrewd, but are evidently unaware 
that efficient cunning of the large type is chiefly from 
great development of some of the spiritual powers. 
One writer, very absurdly, on the same page, says : " He 
was incapable of a comprehensive idea of his own, or 
of others' importance," and then relates the fact that 
when the Governor of Massachusetts sent an ambassador 
to treat with Philip, he said : "Your governor is but a 
subject of King Charles of England. I shall not treat 
with a subject. I shall treat of peace only with the 
king, my brother. When he comes, I am ready." And 
he follows this exhibit with the statement that when 
driven to bay, with nothing but life to lose, he fought 
undauntedly till death, and with a successful savage 
energy that so exasperated his Christian conquerors that 
they must treat his dead body witli revengeful indignity. 



HUMAN NATURE. 07 

Here then again, as with Philip the Second, of Spain, 
is shown the need of this light on historical characters. 




Fig. 40. Red Jacket, Chief of the Senecas. 

In Red Jacket, or Sa-goy-e-wa-tha, as is his Indian 
name, a chief of the Senecas, Fig. 40, we see a form of 
head seldom found among the Indians, and his character 
corresponded, being in the same respects unlike that of 
the Indians generally. In him the brain -summit was 
much larger than either of its bases, and he was thought- 
ful, the associate of the learned ; his dwelling was a 
resort for them. It is said that, "Excepting 'the good 
Logan, the white man's friend,' he was unquestionably 
the most remarkable orator that ever came of the Indian 
race." In this was exhibited his large "Ideality" and 
"Sublimity." He was sagacious, prudent, brave and 
firm, but did not like the ferocities of Indian warfare, 
yet could neither be terrified nor cajoled into what 
he disapproved. He lived on a spot secured to his 
tribe, called the Reservation, and it is said : " His hut was 
for years the resort of the learned and the curious, who 



98 



HUMAN NATURE. 



went thither to hear * the old man eloquent* discourse 
on the traditions of his race, or on the obstruse sciences 
of philosophy and theology." It will be seen that his 
brain-bases are not really deficient, but the summit rises 
so high that at first glance they so appear. The center- 
head is of good hight above the ears, and the width be- 
tween the ears is fair, tho' relatively small. Study this 
head and character in this Phrenological light, and see 
how clearly both are opened to view, and how strongly 
Phrenology is proved in showing that the brain-form 
prevails over all hereditary tendencies, trained habits, 
and resentments of a wronged and suffering race. 




Fig. 41. Ann Lee, Founder of the Shakers* Society. 

Ann Lee, founder of the religious society known as 
Shakers, as represented in this picture, Fig. 41, had 
extreme development of the spiritual summit, with 
spiritual base large but less, and the physical base very 
small, and deficient physical system. If this picture 



HUMAN NATURE. 



&9 



is like her it is not strange that she taught celibacy and 
the complete subjugation of the sexual nature by a 
spiritual idealism, and it would have been well had the 
inevitable tendency of her nature developed this sense 
of duty for herself before she made the mistake of marry- 
ing and bringing four children into the world to die in 
infancy. Such a woman could hardly be expected to 
have children that would live, for, in any prevailing 
educational view of mating relationships, she could not 
have lived at all with a man so gross with extreme phys- 
ical development as to have compensated in offspring 
for her lack of it. 

Persons considerably like Ann Lee, but with too little 
spiritual base to support the summit, were most of the 
martyrs to religious idealisms. She suffered imprison- 
ment in this country because misunderstood. 




Fig. 42. William Tyndal. 
William Tyndal, Fig. 42, the first translator of the 
New Testament into English, had very large spiritual 
summit, with spiritual base relatively small, and the 
physical base very deficient, and he gave up his life as 



100 



HUMAN NATURE. 



a martyr to ideal promptings that were not sufficiently 
sustained by the natural foundations. Heavenward, or 
spiritually, they lacked the powerful poise of centering 
" Self-esteem "and its line of powers ; and earthward, or 
physically, they lacked the combative defenders of execu- 
tive spiritual self-assertiveness. This unselfish charac- 
teristic of the idealist-martyr class, most of all, rebukes 
and disturbs the arrogance of governing characters of 
both church and state, and, under some false-pretense, 
brings down vengeance to the extent of their power. 




Fig. 43. Frederick Douglas. 

In Frederick Douglas, Fig. 43, we again see the bases 
quite dominant, and a good temperamental admixture 
with the locomotive leading. The spiritual summit is 



HUMAN NATURE. 



101 



moderate, but not deficient, tho' considerably smaller 
than the bases. He has proved a man of mark, chiefly 
a man of action. He was born a slave, but early in life 
he yearned for liberty, and he tried to gain it by prayer, 
so he says, but that something whispered him: "Pray 
with your legs, Fred," and he prayed with his legs, 
and gained his liberty. And his dominant basic powers 
ever since have prayed the prayer of action, and it has 




Fig. 44. M. Godin, of Guise, France. 



made him famous as a great practical worker and speaker 
in emancipating his mother race from the slavery in 
which he found it, and for a time fully shared with it. 
This form of head always hears the whisper of the 



102 HUMAN NATURE. 

acting powers saving : " Pray with your legs and hands," 
and, with this temperament, it prays these prayers vigor- 
ously, without ceasing, till they bring the answers, tho' 
other prayers may not be forgotten. 




Fig. 45. Auguste Bartholdi, Sculptor, France. 

In M. Godin, Fig. 44 ; and Auguste Bartholdi, Fig. 45 ; 
we have all the brain regions largely developed, well 
proportioned, and a good temperamental balance. M. 
Godin has the locomotive temperament a little domi- 
nant, and, with large summit-faculties, the brain-bases 
are slightly the largest. He has great ideals, and he 



HUMAN NATURE. 



103 



joins them with his large social nature, and works them 
out in human society. He is the founder of the "Fam- 
ilistere," in Guise, France, a great combined ideal and 
practically equitable business and social home enter- 
prise, and he has conducted it on a large scale to a 
large suecess. 

In Auguste Bartholdi, Fig. 45, there is a mixed tem- 
perament with the mental, or mental-motive, strongest 
and a fine proportion of the brain regions, with the 
summit dominant ; and he is distinguished for great and 
sublime ideals in sculpture. The colossal statue in New 
York harbor, called " Liberty Enlightening the World,'' 
is one of his productions. 

And here, before closing this chapter, I wish to give 
credit where credit is due, not only to Phrenologists in 
general, but to one especially, who most helped me to 
this new lesson in Phrenology. Many, and he last and 
most, stumbled over it, and stirred it up, so that I 
stumbled on to it, and saw it. The fact of the exalted 
nature of "Ideality" and "Sublimity," pointed out by 
most Phrenological writers, helped me to see their 
central, or spiritual summit character, when this great 
fact had enlarged my view. 

This necessity for new facts to explain the old ones 
was the case with nearly all discoveries in science. I 
may instance one from Geography and Astronomy — the 
fact that in parts of the earth the sun passed from East to 
West directly oyer head, and in other parts went in a cir- 
cle from .north-north-east to north-north-west, and far 
southward at noon ; that some stars moved in a circle 
similar to the sun ; that others in the temperate zones 
rise and set still further northward all the year, while in 
higher latitudes the same stars never set, but circled 
round one called the north star ; that in northern regions 
in summer the sun did not set at all, nor rise in 
winter ; these facts it seems were enough to show the 



104 



HUMAN NATURE. 



earth's revolution, but the great lesson was not complet- 
ed till other discoveries opened more fully their mean- 
ing. Till then they had but tripped men's reasoning- 
powers ; but the newly discovered facts made plain the 
significance of the old, while those long known abund- 
antly confirmed the newly learned. 

The last great fact of the series that opened Phrenolo- 
gy fully to my view — the leader of them all — was stated 
by Mr. John Hecker, of whom I have before spoken as 
affording it, but did not explain what it is. In his work 
on Phrenology and the temperaments, before alluded to, 
he said that the center of brain-power, and its controlling 
influence, is where its width is greatest ; — that if the 
lower head is widest the " Animal Propensities," as he 
called them, prevail, and the " Moral Sentiments," as he 
called the top-head organs, work downward in service 
to them ; but if the head widens as it rises from the ears 
till near the top, then the "Moral and Religious facul- 
ties" control, and the "Animal Propensities" work up- 
ward in service to them, making a moral and religious 
worker or thinker. 

It came to me as the opening Introduction-lines of a 
new sciento-revelation. And such it really was. Its full 
import he failed to see ; and it did not reach me at once, 
but opened a new field of science to my explorations ; 
or, rather, the hights of the field, so long fog-obscured, 
tho' its lower grounds were occupied, began in dim 
outline to appear. My thoughts immediately reverted to 
the head-forms carried in my memory ; and all who had 
interested me (whether personally or only historically 
known) were there ; and I found his statement confirmed 
in every instance. Then I turned to observing new 
acquaintances, and all the well known historic persons 
whose pictures could be found. I sought those in every 
field of life, whether they were in the work of science, 
in literature, in individual effort, or in religious, phil- 



HUMAN NATURE. 



105 



| anthropic, or other social organization ; whether they 
were in political life, in civil, or uncivil service; and I 
studied them with all the attendant facts I could gather. 

The "Rogues Gallery," of New York, furnished a 
large cabinet of pictorial illustrations ; as also did the 
police, or its leading functionaries, and they and the 
rogues in comparison. 

Under the half-developed light of Mr. Hecker's fact 
the fogs continued to disperse, and the highland view of 
the Phrenological field opened more and more to my 
exploration-effort, but it was more than a year before I 
discovered the meaning of his fact in a spiritual as well 
as a physical base to each brain, and a spiritual -summit, 
in which both bases center. This soon disclosed much 
more of the organ's functions, and the push, pull, or 
lift, character of each and all of them. 

I do not suppose that I have learned half the lessons 
of human nature which this measure of Phrenological 
light affords, and I cannot attempt in the space of this 
volume to give more than a tithe of what I have thus 
far learned, but I may succeed in drawing the attention 
of other explorers, and pointing out the direction, the 
proper starting-point, and first steps to be taken. 



CHAPTER IV. 



HEADS AND CHARACTER COMPARED. 



A complete confirmation and illustration of Phre- 
nology as presented in the last chapter is afforded by 
carefully comparing and studying the heads of well- 
known characters. To the few character examples and 
contrasts there given I will add a number more, and 
give fuller exhibition of the opposite developments. 
Those of strong individuality and marked peculiarities 
must of course be chosen, for others, under differing 
circumstances, vary much in character manifestation. 
The average man or woman must be read with the chief 
emphasis on their surrounding influences, for with them 
circumstances commonly control. Even with strong 
and strongly marked personalities these should be con- 
sidered, for they so far modify the manifestations that 
only by holding them in view while we consider the 
general trend of their lives, can their dominant charac- 
teristics be known. The fairly balanced head and mind 
is often contradictory if placed in alternating conditions 
of very opposite characters. They do not go to such 
great extremes in these differences as do those of very 
opposite traits who lack the uniting and harmonizing 
powers intended to co-work with them, but still they 
may seem quite contradictory to the superficial observer. 

The strongly marked character, with great deficiencies, 
is most likely, in unbalanced social-life conditions, to 
find the place suited to its extremists, and to manifest 

107 



108 HUMAN NATURE. 

persistently its stimulated one-sided strength, hence 
it is most likely to make its mark on its times, and be 
regarded as great, or as talented. It makes stronger 
friends and stronger foes. It may do more good in 
some special direction, and its good will be more 
noticeable than the widely-diffused work done by the 
balanced character. Such an one may counterpart more 
perfectly some nature that is unbalanced in an opposite 
direction than does the harmonious person, and so 
be thought to do more good, for the balancec 
powers, tho' great, are not so specialized as to secure 
general recognition. 

The nearly balanced character — balanced in tempera- 
ment and in brain — is the most universally beneficial in 
influence, as well as most healthy, happy, handsome, and 
long-lived, other conditions being equal. Of course 
there are many other conditions (some not recognizable 
by ordinary observers, or even by medical science) which 
determine longevity; and the generally well-propor- 
tioned organism often has some defective organ whose 
failure must stop the action of all the others. 

Then, too, the temperaments vary — one increasing and 
others of the combination diminishing — as circumstances 
act upon the person in developing habits ; and the bal- 
anced temperament is most impressible by various con- 
ditions. For this reason the person well-balanced at 
middle-age often becomes considerably unbalanced in 
later life ; — the nutritive and life-sustaining energies 
of themselves, and the glandular part especially, increase 
relatively as the moving machinery and brain powers 
lessen. Thus the moto-mental, or the mental-motive 
organization with the nutritive somewhat deficient in 
middle life, quite commonly becomes the best balanced 
in old age. Remember, vital tenacity results from a 
balance of all the powers of the organism, rather than 
from great strength of the parts that give robustness of 



ttUMAN NATURE. 



100 



action and appearance. With this fact kept in mind, the 
mystery of robust people breaking down while more 
delicate ones endure is much explained. With fair 
mental proportions, and no special organ of the body 
impared, temperamental balance is health, and, acci- 
dents excepted, life will endure while this condition 
is retained. Unbalance is an approach toward disorgan- 
ization, and its utmost extreme is dissolution. 

But balanced and harmonious circumstances and sur- 
roundings are required to maintain a sustaining organic 
balance, for nature has not so far completed its ripening 
work as to produce perfectly-proportioned human beings. 
A few tolerable approaches toward it, sufficiently near 
to indicate what this will be, we have had, or some that 
during a portion of their lives were such. Some before 
named, and a few others, I will mention as samples. 
Some pretty-well balanced temperaments may be found 
with unbalanced heads, and many with well-proportioned 
heads but unbalanced temperament. But we must first 
see what is a well-proportioned body and well-propor- 
tioned head, and such a head and body well-proportioned 
to each other. This well understood, the deviations from 
a balance may be readily recognized, especially where 
they are extreme, or strongly marked. 

Washington Irving in early manhood, Fig. 13, p. 29, 
is a good specimen of a nearly balanced temperament 
with the brain and nerves a little dominant, and the 
nutritive system next in development. The picture 
shows well-formed framework and muscles, strong and 
substantial without coarseness nor clumsiness. The out- 
lines of his form are all well-rounded, but express 
delicacy amid vital expansiveness, and gentle energy 
amid refinement. Each of these organic parts appears 
to be on the best of terms with both the others — on 
supporting, and not opposing nor rivaling terms. His 
head is also finely proportioned with a little dominance 



110 



HUMAN NATURE. 



of the front summit-organs. The forward and back 
summit-central — ''Sublimity "and "Cautiousness" — are 
here seen to be strong enough for poise and reasonable 
personal push and lift, but "Ideality" and " Mirthful- 
ness" lead, pull, and lift all, while both bases and the 
whole intellect, well developed, work in charmed con- 
cert-service with these great spiritual leaders and 
lifters. And who that has read his works will not say 
that the character shining through them shows all this 
as plainly as does his picture? 

Another nearly balanced temperament with head in 
beautiful proportions to itself and to the body, is M. 
Godin, Fig. 44, referred to in the third chapter as the 
projector and administrator of one of the world's great 
practical demonstrations that a combined fraternal 
social home and equitable business enterprise, without 
arbitrary authority, is possible on earth. 

The most perfectly balanced temperament that I have 
seen represented is John Wilson, whose picture is given 
in the first chapter, Fig. 8, a Scotch writer of the first 
part of this century. The nutritive, or nutro-vital is 
slightly dominant, and in the brain the physical base is 
a little the largest ; and his described character corre- 
sponds with the picture. It was without blemish, and 
his talents were general and many-sided ; good in 
all directions, but not extremely shown in any. They 
could scarcely tell in what he excelled, and he had no 
marked deficiences. 

One of the greatest of our large manly natures, of 
many-sided development, approaching the balanced 
state, was Henry Ward Beecher. His picture, presented 
for temperament illustration, Fig. 16, page 34, hardly 
does justice to his character. With him the warmth of 
the sanguinous condition was quite pronounced, and his 
forward spiritual were larger than the personality push- 
ers, and the ideal emotions were most excitable. 



HUMAN NATURE. 



Ill 



And here I would say, parenthetically, that as Phre- 
nology does not completely answer every question in 
regard to the mental powers, so the temperamental 
knowledge yet possessed fails to fully show the causes 
of the organs' different degrees of excitability, tho' 
each goes far toward the goal of its efforts. 




Fig. 46. Washington. 



Washington, Fig. 46, was nearly balanced in tempera- 
ment, but with the sanguinous dominant, and the loco- 
motive next in development, while the two brain-bases 
were rather larger than any of the summit-faculties 
except " Cautiousness," and so he was chiefly an execu- 
tive worker, practical adviser, and steadier of public 



112 



HUMAN NATURE. 



affairs rather than a governing character. He was more 
deliberative and calculating than emotional, tlio' great 
provocations showed his emotions were powerful, if 
generally quiet. The dignitative and personal push 
powers were large, but " Conscientiousness " and the 
wisdom faculties were too strong to allow personal 
ambition to run to kingly aspiration. He wished honor 
for manliness. 




Fig. 47. Napoleon Bonaparte. 

A great man nearly balanced was Napoleon Bonaparte, 
Fig. 47. In temperament he varied considerably at dif- 
ferent periods of his life, according as he was active in 
campaigns or quiet in his more restful conditions. 
There was a slight touch of the lymphatic in his compo- 
sition, just enough to make him generally cool to the 
promptings of such fraternal feelings as would interfere 
with his dominant personal-power aspirations ; and, 
moreover, the social condition of his times precluded 
much use of his forward spiritual aspirations till the 
political powers could be revolutionized and ecclesiasti- 
cism restrained. But he had much of these up-reaching 



HUMAN NATURE. 



113 



ideals, and they are manifest in his history, in that, amid 
all his wars and apparently never-relaxing effort for 
personal rule, the future welfare of his country was so 
strongly regarded that he found time to codify, condense 
to a small compass, and so liberalize and simplify her 
laws as to secure a more equitable administration of the 
civil affairs, and ultimately of all social relationships. 
And that his desire to benefit his country was strong, is 
shown by the fact that, when in exile, he prided himself 
most on his " Code Napoleon," and expected more honor 
to his memory for it than for his greatest battles and 
conquests. Amid favorable conditions his great powers 
and vast ambition would have centered far more in 
his large front spiritual organs, and the self-centering 
spiritual pushers would have urged them on to con- 
structive instead of destructive work, making him in 
all his doings a benefactor of his race. 

A fuller understanding of the temperaments than I 
can give in this volume will make the lesson of the heads 
more clear, and for this I would again refer the reader 
to the various works on the subject, and especially to 
Sizer's and Drayton's " Heads and Faces," previously 
alluded to. They are there shown in both man and 
animals, in many combinations, and quite free from the 
technical verbage so confusing to those who would 
study the general principles of all science, rather than 
the especial minutiae of one, or a few most closely 
related. No student of Phrenology can afford to be 
without this w T ork. 

CONTRASTS OF DEVELOPMENT. 

The Phrenological view I have presented is still more 
proved and illustrated by the study of contrasted develop- 
ments. It will be seen that where the differences are 
great of both temperament and head, that the character- 
contrasts are widest, and that, where the temperamental 
difference is slight, the characteristics are opposite in 



1)4 



HUMAN NATURE. 



opposite forms of head. And the differences al ways cor- 
respond with the peculiarities of the developments. 




Fig. 48. Swedenborg. 



I will give a few of the numerous good examples to 
be found among well-known characters. In Swedenborg 
Fig. 48, and Sir John Franklin, Fig. 49, we find a 
fine illustration. Both had good proportioned bodies 
and heads. The frame and moving apparatus, the nutri- 
tive and vitality-producing organs, and the nerve system 
and brain were strong and wxll-balanced in both, but 
with Swedenborg it is seen that, while the physical and 
spiritual bases are well developed, the spiritual summit 
is considerably larger than either, while with Franklin 



HUMAN NATURE. 



115 



the reverse is the case. Franklin's head is as high at 
the top-center in proportion to its size as is Sweden- 
borg's but of much less width on the top. In him the 
crowning spiritual "Ideality," "Sublimity," and all that 




Fig. 49. Sir John Franklin. 



region, is well developed, but the bases predominate. 
The physical base is slightly the largest, and, with a 
great intellect, his leading work was geographical and 
general physical discovery. His large spiritual base, 
joining his physical base, with the summit strong enough 
to be very active in lifting toward his ideals, and the 
spiritual pushers powerful, made him an executive 
worker of great ability. His self-aspirations working 



116 



HUMAN NATURE 



with his intellect, made him ambitious for the fame 
of high achievement, rather than for the ephemeral 
bauble of personal political power. His persistence was 
unconquerable, and he gave his life in repeated attempts 
to explore the north polar regions, but he did not 
attempt to pioneer spiritual thought, for the faculties 
that do this, tho' well developed, were less, and hence 
subordinate and secondary in action. 

Swedenborg's great talents, in all his life work, were 
dominantly spiritual, not excepting his earlier science 
labors, which were highly ideal. With fail executive 
ability, it was used subordinate to, and in aid of, his 
intellectual achievements. He was great in the sciences 
of his day, but was spiritual or speculative in them. In 
fact all known science then was mostly so, but he sur- 
passed all his cotemporaries in the clearness of the intui- 
tive perception of nature's dimly-dawning truths, and in 
later life the spiritual still more fully asserted its domin- 
ance in his great works of religious philosophy, that ] 
have built up one of the most intelligent of religious 
sects, which holds them as the key to all spiritual reve- 
lation. These two contrasted heads and contrasted char- 
acters are well worth a careful and thorough study. 

A remarkable contrast of heads and temperament, as - 
well as characters, is seen in Edgar A. Poe, Fig. 50,1 
and Daniel Webster, Fig. 15, page 31. The first, with! 
the nerve temperament highly dominant, has a great! 
spiritual region, highest at the summit, spiritual base) 
fair, but relatively too small, and far from a proportional 
physical base. See how comparatively thin he is between « 
the ears. He was not strongly on his spiritual base, and 
was considerably " off " his physical. Hence, with a fine 
organization and the finest and highest type of genius 
he was not steady-minded, and, under adverse influences 
he fell into dissipations which cut short his days. 

Webster was quite the opposite. With a great intel 



HUMAN NATURE. 



117 



lect, its powers were chiefly given to "law " and politics, 
or the theoretic part of government work. He had a 
massive brain, but most of its bulk was in or near its 
lower base. The summit lacked much of being propor- 
tionate, and of the spiritual base, the dignitative self- 
pushers were chiefs, but they were hardly sufficient to 
keep active his earthy-foundation temperament without 
external circumstances or internal irritants to spur him 




Fig. 50. Edgar. A. Poe. 



on. Webster sought the irritant alcoholics from lack of 
nervous energy ; Poe from lack of the physical. Either 
condition of unbalance produces a vacuity of organiza- 
tion that is apt to crave it, while the nearly balanced 
body and brain has little or none of this tendency. Web- 
ster was said to have thus indulged even more than 
did Poe, but he w T as so broad and solid on his lower 
base, and so comparatively small in the summit that he 



118 HUMAN NATURE. 

hardly got " top-heavy," and was not overthrown by it. 
Poe could not carry much of a load of alcohol. Fine 
organisms with laro-e brain-summits never can. It takes 
the coarse, pulpy organisms with pyramid heads to be 
eminent in this ability. Webster could surpass Poe in 
this, but would have been an utter failure if matched 
against our celebrated Jiquor-proof gentlemen. 

Compare these two men, and see how exactly their 
different heads correspond with the differences so con- 
spicuously shown in their characters and qualities of 
genius. Poe's intellectual work was brilliant, elevating, 
ideal, spiritually inspiring, but narrow in foundation — 
not substantially logical, while Webster's was of earthy 
hue, weighty, selfishly practical, stirring to an exclusive 
patriotism, never towering to spiritual principles, but 
so broadening their physical basis of facts and founda- 
tion-logic that they could not easily be overturned. 




Fig. 51. Francis Bacon. 



Among philosophers, compare Francis Bacon, Fig. 51, 
and John Locke, Fig. 52. See the great breadth of 
the upper-head in the first, and the narrowness of the 
second. Bacon could distinguish much of the meaning 
of facts, — their spiritual causes, — could see the general 
law of their union, and their ascending order, then rise 
and grasp a great universal principle, and construct 



HUMAN NATURE. 



119 



upon it a sure method of learning the first lessons — the 
basic lessons — of nature's great universal all-relating 
science, preparing the way that has largely opened its 




Fig. 52, John Locke. 



special sections to view. Locke, with his narrow top- 
head — small brain-summit — with Bacon's light thrown 
around him, could but work in the long-blundering effort 
to found a metaphysical system before the real basis in 
physics was fully known, and thus, like his predeces- 
sors of the many past ceuturies, could but produce an 
ephemeral system of generalized partial truths, distorted 
and incongruously mixed with the impossible aims of 
unscientific imaginings. 

Also among science-workers, compare George Combe, 
Fig. 53, with Charles Darwin, Fig. 54. Combe took 
the gathered facts of science, added to them, and with 
them ascended the highlands of philosophy into the 
clear open atmosphere of spiritual lawprinciples, — where 
in mist-broken view their working could be plainly seen 
in " man's relation to external objects," — and then set 
them forth in his immortal work, " The Constitution of 
Man/' Darwin gathered new facts of the outer and 



120 



HUMAN NATURE. 



organic world and broadened the basis of human science, 
but saw no principles higher than atom-affinities at 




Fig: 53, George Combe. 

work in mental action. See the high, square head and 
large front Tipper region of Combe, and compare it with 
the deficient front-lifting and ideal, or law-discerning 
organs in Darwin, while the organs of personal-poise- 
and-push — " Firmness" and " Self-esteem " — and all the 
lower base, and observing intellect, are even larger than 
in Combe. Darwin could only gather foundation-facts, 
and show their relation to other foundation-facts ; 
Combe, while half of these facts were unknown, could 
combine his own with those gathered before, and trace 
them to their roots in natural law — spiritual principles. 
He did not call the law spiritual, but such it is. Such 
is all natural law — real law; and the mentation that 
discerns law is spiritual, under whatever name it acts, 



HUMAN NATURE. 



121 



Among men of scientific turn, compare Benj. Frank- 
lin, Fig. 55, and Peter Simon Laplace, Fig. 56, both men 




Fig. 54, Charles Darwin, 



of great eminence. See in Franklin a head well-balanced 
on a well-proportioned body. The ideal or summit 
region is well-developed, but with the bases a little the 
largest. He could discern the character of the force 
that had always been earth's wonder and terror, then 
turn and experimentally demonstrate his conclusions. 
Also in the field of manual labor, as a soap-boiler and 
tallow-chandler, practical printer; or, as a publisher, 
scientist, literary laborer and author, politician, states- 
man, legislator, diplomatist, revolutionist; and in general 
social life, he was a large success. He was a good 
specimen of a nearly balanced head and temperament. 



122 



HUMAN NATURE. 



Laplace, on the contrary, had some splendid talents, and 
some extreme deficiencies. In temperament, the nerve or 
mental much predominated, and his head was very much 
unbalanced. The physical base was quite small, and the 
spiritual base, or its front portion at least, was decidedly 




Fig. 55. Benjamin Franklin. 

lacking. See his picture, how comparatively narrow 
between the ears, and how extremely low his center-top 
head. His brain summit was large, much higher than 
either of its bases, and vastly higher than the top-head 
base, hence, tho' he had high ideals, with little tempera- 
mental warmth, his ideal was astronomical and 
rnathematic science. In this he became very eminent, 



HUMAN NATURE. 



123 



tho' he showed little ability in any other direction. He 
held high office several times, and titles, under Napoleon 
and Louis XVIII., but failed of distinction in them. 




Fig. 56, Peter Simon Laplace. 

This form of head, with a warm emotional tempera- 
ment, would have been an erratic enthusiast on whatever 
interested it. If brought under strongly-emotional re- 
ligious influence, such a person would have been a 
fanatic, if not insane. With large "Destructiveness" and 
" Self-esteem/' and a little more spiritual base, he might, 
like Guiteau, have as insanely imagined himself com- 
missioned by God to do some desperate act to remedy 
some "great evil," especially if brought under a similar 
commingling of religious and political excitements. 
But, as he was, he was a very different character from 
Guiteau. His temperament was deliberative, rather 
than emotional, while the ideal lifters and intellectual, 
forward-pull powers were greatly in excess of any of 
his self-pushing energies, or either of the bases. His 
spiritual base, so far as seen in the picture, is much 
smaller than Guiteau's. I do not remember ever to have 
seen it so small in connection with a moderate physical 
base, large summit, and a fine organization. 

There is, in this light, a great lesson of life in the 
character and conduct of Laplace, taking in view his 
gircumstances and surroundings. In revolutionary times 



124 



HUMAN NATURE. 



lie is said to have sworn eternal enmity to monarchy ; 
then, later, when Napoleon was in power, he was a 
great friend to him, and recipient of his imperial favors, 
but as soon as the Emperor's fortune declined Laplace 
was indifferent toward him, soon becoming ihe favor- 
ite and beneficiary of the next occupant of the throne, 

Napoleon, unable in this light to read human charac- 
ter's organic development, doubtless considered him a 
hypocrite, treacherously affecting friendship for selfish 
ends. But it was not hypocrisy nor selfishness in either 
instance. He was so lacking in the base of fraternal 
love — "Benevolence," and its lifter tow T ard ideal fra- 
ternity — " Imitation," that he was comparatively a blank 
in those feelings. His ideal, or spiritual summit facul- 
ties, in their devotion to scientific principles, responded 
to all that aided that worship, and made the personal, of 
self and others, of little account save as they were help- 
ers in this. He was never linked in a personal sympa- 
thy that lifted to soul-fellow T ship in brotherly worship. 
He was not selfish, tho' he would sacrifice friends to 
his work ; he would sacrifice self and personal interests 
as much. 

And here comes in the biggest part of the lesson — the 
loftiest, and that most needed to be seen. This climax- 
lesson shows that what sometimes seems the most per- 
verse manifestation of human nature is simply a lack 
in some faculty and not the presence of bad powers. 
" Heartlessness " it may be called, lack of heart, not bad- 
ness of heart, — lack of a due proportion of the feelings 
called the heart's loves, — or lack of the organs by which 
the fraternal soul-life currents are circulated. In this 
Light such persons are correctly seen, and are no longer 
subjects of our resentment. 

And not only does this revelation of nature's truth 
sweeten the soul that sees it, but it nearly destroys man's 
greatest cause of soul-suffering. What sting is equal to 



HUMAN NATURE. 



125 



that of treachery from supposed friends? What loss 
like that of beloved ones deserting us in time of need? 
What antipathy is like what this occasions? What fer- 
ments in the sensitive soul such bitterness, and brings 
up its sediment-dregs to poison all joy-emotion as does 
the thought of the fair-weather friend who deserts us in 
life's darkest hours? And yet in this light we see that 
if this has ever happened to us, it was from our own 
blunder in ignorantly linking our fraternal aspirations 
to blankness. That there is no sudden failing of real 
mutual friendships except from misunderstandings. 
That adversity strengthens the ties of fraternal love. 
That in the supposed friend's desertion there was noth- 
ing for anger, only a lesson of wisdom learned. And in 
this science-light we shall not much repeat such blunders ; 
or if, in lack of friends fully fraternal, our hungering 
impulses fasten on those who can but slightly and 
temporarily respond with similar feeling, some benefit 
may still be received from a partial friendship not over- 
estimated, as well as in learning the lesson of wisdom 
without a saddening disappointment. 

Another part of this great character-lesson is, that 
those who are blank to us in the sympathetic love that 
the buffeted fraternal nature craves, may by that very 
lack be able to keep themselves from the mental disturb- 
ances that would hinder their work in some special 
service to the race, which in the end will benefit us 
more than connecting with us in sore sympathies. 
Had Laplace been largely developed in the personal 
fraternal sympathies — "Benevolence" and " Imitation " — 
he could not, through the troubled and varying times 
of his day, have pursued the great lessons of science 
with which he enriched all, both friend and foe. Friends' 
adversities would have overcome him. His deficiencies, 
quite as much as his efficiencies, served the world's wel- 
fare, and his friends with the rest. 



126 HUMAN NATURE 

Many grand lessons of moral and social philosophy 
this light opens to me which I cannot here digress to 
present, but this strikes so forcibly that I give it as 
a sample of them. 




Fig. 5?. De Witt Clinton. 



In further tracing the differing head types, we notice 
that, tho' the dominant physical, and dominant spiritual 
heads, each differ from others of the same type in 
personal characteristics, and in manifestations when in 
different spheres of life, yet that the central character is 
always similar — that is, the high, broad spiritual heads 
are ideal, and strike out for themselves new lines of 
thought and action, and the heads widest at the ears, 
whether high or low, are the more practical on the physi- 
cal, or common life lines. And yet, while the ideal 
ones quite commonly fail of immediate success, they 



HUMAN NATURE. 



127 



also often strike on larger practicalities, and achieve 
greater successes than the physical-fouudation workers. 
They will not confine themselves to routine rules. The 
seers of principles care little for precedents ; they spurn 




Fig. 58, Gen. William T. Sherman. 



old hampering usages; or, in our Yankee political par- 
lance, "burst red tape." When they make failures they 
are called fools, and when they make successes they are 
called geniuses by the lower practicals. When the two 
bases are in reasonable proportion, even tho' smaller 
than the summit, they often make successes that revolu- 
tionize the practicalities See, in politics, De Witt Clin- 
ton, Fig. 57. When he first agitated the idea of an Erie 
canal what a fool he was considered, but when he got it 
completed how differently he was seen. Contrast his 
head with that of Silas Wright, Fig. 6, a man of brilliant 
political talent, but not of great genius. He, like Clin- 



128 



HUMAN NATURE. 



ton, was governor of the State of New York, but he i eft 
no great work to distinguish his name. 

Then, again, take Gen. Sherman, Fig. 58, another 
broad top-head. Even in military matters lie could 




Fig. 59. Stonewall Jacksou. 



tower and broaden. How very wild to most of the 
<k practical " military savants seemed his attempt to cut 
in two the Southern Confederacy by marching across 
it with his army, but success proved him a great 
military genius of larger practicality. 



HUMAN NATURE. 



129 



I believe that all who have forced recognition as great 
geniuses have had the top-head wide, if not widest, 
and a fair development of the bases. I mean geniuses 
in a general social, or largely philosophic, poetic or pro- 
phetic way, — great creative, combining, organizing, or 
principle-unfolding geniuses, — and not in mere special- 
ties of science or literature. The comparitively low and 
narrow front-top heads with the self-push organs large, 
may be great gatherers of facts, like Darwin, or, like 
Stonewall Jackson, Fig. 59, with high top-center head, 
and a warm and active temperament, may be splendid for 
a charge, or for defensive battle in commanding a divis- 
ion, but they have not the foresight and combining skill 
of the broad high heads like that of Gen. Sherman. 




Figo 60. Gen. Benj. F. Butler. 



Our massive lower-base and middle region heads, nei- 
ther high nor wide at the top, — the earthward-gravitation 
heads, — like Gen. Benj, F = Butler, Fig. 60, are the best 
under the general direction of high heads of good top- 
width, like Lincoln's, Fig. 21, page 39, in such executive 
ability as can manage savages and semi-savages, or to 
cope with mingled political barbaric craft and brutality, 
but they would be found lacking if pitted for great com- 
bining management against one with a like physical base 



130 



HUMAN NATURE. 



with the upper-head high and wide in proportion, like 
that of Gen. Sherman. 

It should not be forgotten, however, that, while the 
summit is essential to greatness of character and action, 
a good proportion of the bases, both physical and spirit- 
ual, are requisite for large and general success in either 




field of executive effort, and even for the best thinking 
in either. An approximation toward balance is neces- 
sary for great and varied work. While with the summit 
deficient thought fails to center in natural principles, 



HUMAN NATURE. 



131 



without a due proportion of the bases, foundation- 
thought will be correspondingly defective. With either 
base too small, that part of the foundation is not duly 
supplied. All effort must connect with substance and 
the principles that in work there, or good results cannot 
be reached. For an advising pioneer of human progress 
the summit should be a little dominant, while for a 
working pioneer the two bases need to be rather the 
largest, but all well developed. William Tyndal gave 
his life a martyr because he had too little of the bases for 
self-protection, and Webster sacrificed much of his polit- 
ical honor, if not the prize he coveted, by truckling to 
the slave-power, against his life-record course, for the 
Presidential nomination, and all because his brain sum- 
mit was not sufficient to make his perceptions and ambi- 
tion wise and clear-sighted. 

A great combined thinker and humanitarian worker 
was Theodore Parker, Fig. 61. He was one of the 
boldest of the anti-slavery champions, and his speeches 
against the system during the last decade before its fall 
did much to produce in the supporters of that system 
the desperation that brought about its overthrow. He 
openly defied the "Fugitive Slave Law," was indicted, 
but defeated his "legal" foes. His "Defence" on that 
occasion, and his "Sermon on the Death of Webster," 
deploring his support of that " law," both published, were 
foremost among the most powerful productions of the 
English language. His was a finely proportioned head, 
with the summit large and the bases rather the largest, 
but his temperament was too dominantly mental and 
the physical too weak to endure his extreme study and 
labor, and the soul-racking of outraged fraternal sym- 
pathies constantly strained to the extremest point of 
painful tension by the wrongs of his fellows, and he 
died before reaching his fiftieth year. 

For a head and a temperament so balanced as to make 



132 



HUMAN NATURE* 



a cool and wise adviser, we shall hardly find a siipei ioi 
to our Benj. Franklin. He had a well-developed sum- 
mit, but the bases were a little dominant. As yet our 
life-conditions do not afford great summits to such 
bodies, nor great bodies to lofty brain-summits. And 
this is doubtless well for a time. The physical founda- 
tions must be laid in individual, as in social life, before 
a high spiritual civilization can unfold, and the lower 




Fig. 62. Hon. Wm. E. Gladstone. 

energies make the best battering-rams against the barri- 
ers, while summit-powers inspire the onslaught. Frank- 
lin's high summit on its two higher bases was well 
suited to lead the enlarging ideals that moved the Ameri- 
can revolution, but the low r er practicalities, which still 
strive in our semi-civilized life, are better pioneered 
by a larger physical base and smaller summit, like "the 



HUMAN NATURE. 



133 



grand old man " Gladstone, Figs- 62 and 63. I give 
a front and a side view of his head, for a character so 
grand, and so adapted to his nation's need, is well worth 
a most careful and thorough scientific study. 




Fig. 63. Hon. Wm. E. Gladstone. 



A great working pioneer, who sought to make justice 
and philanthropy lead in political and religious life — 
practical goodness in freeing the enslaved and defending 
the weak — was "Old John Brown," once of the far- 
famedHarper's Ferry onslaught, now of Humanity and 
the World, Fig. 64. 

Study this character. It is hardly yet comprehended. 
Superficial minds will never understand him, nor will 
the profoundest till they can study him in the clear 
light of Phrenology read with its latest revealments. 
Look at his head, and then look at his doings. Our 
standard thinkers regard him as a benevolent enthusiast, 
who foolishly sacrificed his life in an impossible attempt 



134 



HUMAN NATURE. 



Look at his head ! It towers higher than that of Tyndal. 
It is a remarkable one ; it is of good width half way from 
the ears to the top, tho' its great bases, and especially 
the top-center head, is so high that the summit looks 
relatively moderate. Both bases are larger than this 
region, and the spiritual and fraternal base is immense. 




Fig. 64. "Old John Brown." 



He was a great executive character, and one of high pur- 
poses. Who, with so little physical resources, ever 
accomplished so much? His was the leading genius 
that so long centered and energized the defensive activi- 
ties of Kansas. And when he could no longer relieve it 
by direct effort, he did it by giving the slave power 
larger occupation for its thoughts elsewhere. A man 
who had been intimate with Brown, and an army officer 
under him in the Kansas struggles, told me, soon after, 
that Captain Brown said to him, a short time before his 
attack on Harper's Ferry, that he was about to leave 
Kansas, perhaps forever ; that he was going into a 



HUMAN NATURE. 



135 



movement that would absorb attention and give that 
region a rest ; that most likely he should fail, as the 
world regarded successes and failures, but that it would 
be a success in turning the slave-holding energies into 
defensive preparations, for fear of a more general attack, 
and possible destruction of its national power; that 
quite likely he might lose his life, but that it would pay 
if he did, for it would start a panic and soon bring on a 
war that would abolish slavery. What a remarkable 
example of combined prophetic insight and executive 
genius ! In less than three years that war was well 




* * \* ' Fig. 65. Peter the Great, of Rusia. 

under way, the emancipation declared, and John Brown's 
name a rallying inspiration to freedom's soldiers, who, 
in the lead before them, saw " his soul was marching on." 

In Peter the Great, Fig. 65, we see another wonderfully 
far-seeing executive character. His spiritual base was 



136 



HUMAN NATURE. 



less towering than that of John Brown, especially its 
fraternal region, but his head and his temperament 
were well-proportioned each to itself and to the other. 
All students of history remember his great work for his 
country ; how he frequently left his throne and went to 
other countries to gather the arts of higher civilizations. 
We see in him the idealist humanitarian worker, the bases 
a little dominant, but with the large summit that pro- 
phetically sees future results of present causes. 




Fig. 66, John Wesley. 

In social-religious and church work, the contrast 
between the executive and the spiritual heads is very 
conspicuous, for there, as elsewhere, we seldom find 
both qualities in great development in one person as 
with the two last-named characters. A good example 
of persons of strong sides supplying each other's defi- 
ciencies, and proving counterpart-workers, is seen in 



HUMAN NATURE. 



137 



John Wesley, Fig. 66, and George Whitefield, Fig. 67, 
the founders of Methodism. While together each gave 
added efficiency to the other's work, but their difference 
was too great for permanent union. Where opposite 
characters are in the same field of work the difference 
is more discernable, as no allowance is required to be 




Fig. 67. George Whitefield. 



made for diverse influences. You will see that Wesley's 
head narrows as it rises from the ears, and that of 
Whitefield widens, and is broadest half way to the top. 
Whitefield was ideal, poetic, in outline prophetic, but 
more involved in the mists of early theologic reasoning; 
Wesley was earth wardly clearer-sighted, and his ideals 
took on much of its shapes and hues, but caught freely 
its sunshine. Wesley's two bases were each in good 
development while all the spiritual summit was much 
smaller. His temperament was warm and ardent, as 
was Whitefield's, but that could not enough compensate 
for moderate summit-faculties to make him a self- 
inspired seer of the spiritual, or the principle in method. 
In his work of organizing Methodism he needed an ideal 



138 



HUMAN NATURE 



co-worker for wise commencement, and. for a time, he 
found one in the dominantly spiritual Whitefield ; and 
they made a strong team till doctrinal differences sepa- 
rated them. Neither could have started the movement 
as effectually without the other. 




Fig. 69. Philip Melanchthon. 



A more conspicuous instance, still more extreme in 
personal differences, may be seen in the heads of Luther, 
Fig, 68, and Melanchthon, Fig. 69, also co-workers 
in religious reform and reorganization. Luther had 
far larger physical base than Wesley, and the physical 
temperament-combination was more dominant; he was 
more in all respects what has been called the animal type 
of organization. Melanchthon was more extreme in 
spiritual preponderance, both in brain-development 



HUMAN NATURE. 



130 



ind in temperament than was Whitefield. His head was 
very high, prominent in front, wide at the top, and nar- 
row at the ears. The spiritual was vast, and its base 
large but less, while the physical base was as much less 
as Luther's was more than the average. Melanchthon 




Fig. 70. Luther's Head on Melanchthon's Body and Face. 




Fig, 71. Melanchthon's Head on Luther's Body and Face. 

also, in contrast with Luther, had a very fine and delicate 
organization. This picture of him is the best representa- 
tion of dominant nerve temperament that I have seen. 

Put Luther's head on Melanchthon's delicate physical 
organism and feeble face, and he would be a very ordinary 
man, incapable of any great work. He was small in 
physical power, great only in spiritual grandeur, and, 
with Luther's head, his greatness would have been as 
lacking as is its appearance in the picture, Fig. 70. 



HUMAN NATURE. 



Luther was great only in the soul's earthward foundation 
and the self-pushing powers. Put Melanchthon's head, 
a little widened between the ears, on such a body and 
face as Luther's, and, as it appears, Fig. 71, we would 
have such a combined physical and mental giant of 
humanity as the world has not yet seen. But he would 
have been too great for appreciation. Those who are 
anywhere near that stature must await the recognition 
of distant future ages- Luther was better for the work 
of breaking Romish despotism than if he had possessed 
such greatness. 




While it was well for Luther's cause that he was so 
dominant in the lower energies, it was fortunate that he 
had Melanchthon to spiritualize his semi-savage manli- 
ness ; and it was well for Melanchthon that he had 
Luther to inspire his spirit with a measure of eombative 
energy. Neither would have done well without the 



HUMAN NATURE. 



141 



other. Luther would have been too gross for wisdom, 
and Melanchthon too refined for reformatory vigor. 
Together they were a wondrous working power. Lu- 
ther's gross energy attacked the greater grossness of 
Rome, and Melanchthon's fine spiritual power steadied 
the onslaught. If we held the lower nature demoniac, 
and the higher powers alone angelic, as has so long been 
done, we might say Luther was the devil of fighting 
force, and Melanchthon was the angel that put the devil 
in harness and held the reins. And that is all we ever 




Fig. 73. Thomas Wilson, a Philanthropist. 



need to do for reform, — harness the devil of selfishness 
and give spiritualized wisdom the bridle, and he works 
powerfully for good. But dont mistake the more selfish 
spiritual-pride-autocracy for spiritualized wisdom. 

The world seems not yet to have reached the stage 
in which it can bring together the greatest bodies and 



142 



HUMAN NATURE. 



the greatest heads. We have some fair approaches 
toward it, — some that afford prophetic indications of 
what will be the coming success, — but the great law of 
life-unfolding is wiser than our impatient wishes, and 
does not bring on its high organisms before it has pre- 
pared conditions in which they can be useful. 

We may put together in pictured view these two sides 
of human greatness, and see the prophecy Nature makes. 




Fig. 74. Vitellius with Wilson's Head. 

She opens to us the revelation as fast as we can under- 
stand it. It was seen long ago how changing heads 
altered the character-expression, but its full significance 
could not be seen till the two bases and brain-summit 
were recognized. This changing of heads was presented 
by Mr. Sizer in the " Phrenological Journal," forty or 
more years ago, and tho' then well showing face- 



HUMAN NATURE. 



143 



expression was largely, if not chiefly, caused by head- 
proportion ; that in judging character by the physiog- 
nomy, the observer is two-thirds Phrenologist; that 
in "the expression of the eyes," so often spoken of, it 
is the curtains with their settings, cornice-crownings, 
and varying adjustments, that give expression to these 
soul-windows. All this I then perceived, and ever since 
have prepared and used many changing heads to illus- 
trate this in lectures, but recognizing the brain's two 




Fig. 75. Thomas Wilson with Vitellius' Head, 



bases and centering summit showed the wherefore, and 
opened in the whole subject a tenfold meaning. 

The " Journal's " pictures were Vitellius, one of the 
most brutal Roman Emperors, Fig. 72, and Thomas 
Wilson, Fig. 73, a philanthropic clergyman, of England ; 
then Vitellius with Wilson's head, Fig. 74, and Wilson 
with the head of Vitellius, Fig. 75. The two last named 
are printed from the same blocks as the two former, the 



HUMAN NATURE. 



two heads taken off just above the eyes and each put oil 
the other's face. It is here seen that Vitellius' face looks 
brutal because such a great physical organism and louver 
brain without a spiritual brain corresponding, would be 
brutal. The character would be as much so as is his 
appearance in the picture. It is seen that, with Wilson's 
head, the fierce, ugly look of his mouth and eyes is 
changed to one of lofty benignant strength and pleasant- 
ness. And such would be the change in character. 
Vitellius' face, in itself, is good, and only bad from lack 
of its true counterpart. 

The spiritual in man is what elevates him to full man- 
liness and gives him manly beauty, both of character 
and appearance. x\ large spiritual dome on the head, 
with a well-rounded summit, makes even a weak and 
rather inferior face beautiful, as you will see by comparing 
Wilson's face with his own and with the other's. His face 
of itself is not beautiful, but has the homeliness of 
weakness, as is seen with a low head on it, or, consider- 
ably, by covering the head, and looking at the face 
alone. With Vitellius head on his own face and body, 
or with any low head, his character would be weak in 
all respects, as this makes him appear. Vitellius with 
Wilson's head is beautiful ; more so than Wilson him- 
self. He now has the beauty of all-sided strength — his 
body and head are great and beautifully proportioned to 
each other, and, thus balanced, he would have been a 
grandly good worker for humanity, but too great to be 
appreciated. Any expansive spiritual head, as that of 
Poe and others, makes his face appear one of beautiful 
benignant strength, while any low head, tho' physically 
intellectual, leaves it ugly looking, just as it would 
leave the character. 

It must be noticed, however, that the broad and mas- 
sive body and face of Vitellius requires not only hight 
of central head, but also great upper breadth to make 



HUMAN NATURE. 



145 



him beautiful. There must be not only a great spiritual 
base, but a great summit as well. Even the head of 
Daniel Webster, with his large spiritual base and massive 
intellect, but narrowing summit, tho' considerably im- 
proving the face of Vitellius, does not sufficien tly balance 
his great physical face to entirely take away his brutal 
look. Nor would it so transform the character as to 
make it largely human. Webster's head, and many 
others, among my life-size collection for lecturing, I 
have tried on his, with invariably this result, and applied 
such tests to many other heads, and found it the same. 

CHARACTER, PLACE, AND WORK. 

It must be remembered that there is a great distinc- 
tion between the natural greatness, of which I speak, 
and efficiency in most popular social positions, and that 
the exalted spiritual heads are not, in present or past 
conditions, effectual managers of institutions, nor push- 
ers of revolutions or reforms. They are the inspirers, 
and, with fair bases, the wisest advisers in plans for great 
works, but the most successful detail workers amid our 
social conditions are those who, with the bases generally 
dominant and the summit fair, have some portion of the 
spiritual base and its lifters, and some faculties of the 
intellect, so paramount as to push and lead to some 
special field of effort. Such a head was Greeley's, Fig. 
20, and such is Gladstone's, Figs. 62 and 63. 

For successfully establishing or conducting a govern- 
ment, different characters are required for different social 
and civil conditions. In the greed-corrupted and declin- 
ing civilizations of great nations, such unbalanced crea- 
tures as Nero may obtain despotic power, but they 
generally excite counter-brutality to their ultimate over- 
throw. In the darker ages of ecclesiastic rule, the low 
smartness with extremely coarse, unfraternal, domineer- 
ing ambition, like Pope Gregory VII., or the coarser 
brutal Alexander VI., may get to the bight of its 



146 HUMAN NATURE. 

power, but, in this, as in secular government, they meet 
similar adversaries, and can seldom sustain their posi- 
tions to the end. Pictures of these three, with descrip- 
tion of eacli, will be found in the next chapter. 

For a semi-barbarous nation rising in civilization, such 
a ruler as Catherine II., Fig. 76, tho' strongly physical 
in temperament and mentality, with the spiritual part 
moderate, but with a strong intellect, even if she had all 




Fig. 76. Catharine II., of Rusia. 



social failings attributed to her, in the main was a 
great power for good, especially after the pioneering 
work of such a many-sided executive as Peter the Great. 

In a more advanced civilization, more of the fraternal 
ideal, or its appearance in patriotism profession, must 
disguise inordinate selfish ambition and lust of autocratic 
authority, and cunning craft must take the place of 
haughty force. Thus our Louis Napoleon, Fig. 77, and 
Bismarck, Fig. 78, in early political action, are the 



HUMAN NATURE. 



147 




Fig. 77. Louis Napoleon. 




Fig. 78. Bismarck. 



148 



HUMAN NATURE 



models, and they are foremost till long success so inflates 
their self-conceit and dulls their common sense that they 
fancy themselves all-conquering "men of iron," ruling 
by weight of arbitrary selfish will, and, forgetting their 
cunning, fall. Such ones have little reverence for the 
governments and "laws " with which they gratify their 




Fig. 79 Socrates. 

lust of power and gain. The great summits with small 
self-protecting physical bases are the ones whose ideals 
can be educated to regard false and wicked "laws" as 
more sacred than self-interests. Only men like Socrates, 
Fig. 79, can so revere the false laws which on lying 
charges condemns them to death, that they will not 



HUMAN NATURE. 



149 



escape when they can, because " it would tend to destroy 
the laws." So Plato represents him, and, if this picture 
is like him, I can relieve Plato of suspected misrepre- 
sentation, for such a towering summit on such a small 
physical base may, notwithstanding great general wis- 
dom and logical acumen, be made idiotic in all its 
thinking about its own earthward-foundation duty, and 
its conscience a slave to the wickedness of tyrants. 



A curious blending of the forceful and the cunning 
with selfish ambition seasoned with spiritual aspiration, 
in our day, is needful for continued success in governing. 
The man whose likeness shows these qualities most 
largely developed and perfectly blended, with the sum- 
mit and the fraternal regions large for the class, but not 
dominant, is Brigham Young, Fig. 80, Joseph Smith, 




Fig. 80. Brigham Young, the Mormon Organizer. 



150 HUMAN NATURE. 

the founder of Mormonism, Fig. 81, was only a religious 
enthusiast. He could make converts, but he could not 
govern; Young could. Within his own lifetime he 
built in the wilderness, from a shattered and scattered 
religious sect, an ecclesiasticism as cohesively strong as 
the Romish hierarchy, and a civilism of subjects as obe- 
dient as those of old monarchies ; held them till the end 




Fig, 81. Joseph Smith, the Mormon Prophet. 



of his days, and left them devoted to his memory, and, 
as far as possible, supporters of his principles and 
continuers of his work. 

He was a polygamist, of course ; all governing charac- 
ters are in disposition and in practice when possible 
and the larger ones generally succeed, tho', where strong 
public opinion forbids it, they hide the fact as far as pos- 



HUMAN NATURE. 



151 



sible, and leave outcast their mates. He, the largest 
modern of his class, dared to own and defend them. As 
peoples civilize, and gradually limit their government's 
functions to administrative public business and the 
defense of the individual's natural rights, they grow 
monogamic. With completed civilization all,— doubt- 
less including highest public functionaries — will be so. 

Brigham Young was an able government engineer 
for such governments as now prevail. Napoleon was 




Fig. 82. Alexander the Great. 

too great — had too much of the higher ideals — to keep 
down to the spirit of his times, and Alexander the Great 
had too little to keep up to it. Both could conquer, but 
neither could establish an enduring government. See 
the towering hight and front outreach of Napoleon's 
head, Fig. 47, and the low top and small front of Alex- 
ander's, Fig. 82. Alexander was only great in physical 
base, powerful blood circulation, and personal magnet- 
ism, and, while with his soldiers, he enthused them 



152 



HUMAN NATURE. 



with his own abounding vigor. Napoleon much 
inspired the higher natures of his, and left memories 
which still endear his name to his nation. 

Anothergreat governing character is Thomas B. Reed, 
late Speaker of our National House of Representatives. 
He has great intellectual power and executive ability, 




Fig. 83. Thomas B. Reed. 



and his organism shows great power of body and mind, 
but in his, otherwise finely formed head, he had not 
quite enough of the summit and fraternal organs to do 
his governing in the cunning modern suavitive manner, 
and his self-sufficient autocratic bearing soon so impaired 
his influence that, in the slang of our day, it was voted 
that he was "a back number," fit for a Czar of Rusia, 



HUMAN NATURE. 



153 



but unfit to preside over America's Representatives. If 
he would study this science, in its full light, till he 
knows himself, perhaps his bright talents could learn to 
so far govern his haughtiness that he might again 
succeed to a considerable extent. 

In the infancy, and in trying times of Republics, such 
men as Washington and Lincoln get elected to the high- 
est offices ; and in hereditary monarchies their sover- 
eigns sometimes prove such, but they are advising, 
steadying, and gently restraining, rather than governing 
characters. 

Very often the nominal heads of governments are not 
governing characters, but then they are controlled by 
those who are, unless they are the strong steadiers, like 
the two above named. And in wealthy and prosperous 
elective governments, the ruling clique see that such 
ones are not presented for election, except upheavals of 
public sentiment create new parties, or enforce their 
demands on the old ones. 

Many connected with government machinery — in fact 
the great majority — are not governing characters. They 
are there for employment and from favor of the con- 
trollers ; a few, in subordinate positions, from local 
popularity. High, broad spiritual heads seek occupa- 
tion, and sometimes find it there, but they are inspirers 
to new movements, or new methods in emergencies, and 
not governors. Even if such in title, like De Witt Clin- 
ton, they are workers of new designs for the public 
welfare, rather than striving to subject the people and 
augment their own authority. 

In whatever field of life such ones work, they show 
their spiritual character by large projects, improved 
methods, and towering ideas of expected achievements. 
Even when such ones become criminals, as they some- 
times do, they are collossal and intellectual ones. They 
use original methods, and for a long time cover their 



154 



HUMAN NATURE. 



tracks well. If, with a high and broad upper head, there 
is a strong proportion of the physical temperament, and 
of the " Self-esteem " region, they generally work by the 
" legalities." William M. Tweed, Fig. 84, is a remarka- 
able specimen of this type of character. His influence 
over the politics of New York was for a long time un- 
bounded. Had he been less self-assured and maintained 




Fig. 84. William M. Tweed. 

his original caution, and stretched his powers a little 
less, or, straining them as he did, fawned on the public 
to the end, and especially on his fellow-official thieves 
of larger prudence, he might, like others of his class, 
have spent his days in luxury, and left an honored name 
and many millions to his posterity. 

William E. Brockway, the great forger-genius, Fig. 85, 
had a high spiritual head with large summit, and the 



HUMAN NATURE. 



155 



nerve-system dominant. I picked him out from among 
the pictures in the New York "Rogues Gallery," and 
described him to the officers in charge, before I knew 
who or what he was, as an intellectual and ideal genius. 
I said he was mentally large always ; that he was too 
weak physically for a burgler, and too strong in lofty 
ideals for a thief unless he could be a large one, but 
that he might make a very skillful forger. I pointed 




Fig. 85. William E. Brockway. 



out a high head, broad at the top and at the ears, and 
with a large and strong body, whom I said might be a 
burglar, but, if so, would have a high sense of honor 
toward his fellows of the craft. The officer in attendance 
told me he was a burgler, and then in prison ; said that 
before his trial he (the officer) offered to get him off 
lightly if he would tell who were his confederates, and 
that the prisoner refused, and contemptuously cursed 
him for making such a proposition, 



156 



HUMAN NATURE. 



The governing class and the larger criminals are one 
and the same class in natural characteristics, but unfa- 
vorable conditions and educational influences have made 
the latter the foes of our social order instead of its 
supporters. Doubtless with office they would become 
its upholders ; while if reared in their circumstances, and 
left to their influences, most of our governing characters 




Fig. 86. Madame de Stael. 

would have become criminals. I told the officers at the 
" Rogues' Gallery " that some of the "rogues" would 
make splendid police captains if fitted for the places 
by education and training as well as by nature. Then, 
at their request, I described the two attending officials, 
and tho' each squirmed a little at his own delineation, 
e pronounced it quite true of the other. 
The contrasts in women's characters are as apparent 



HUMAN NATURE. 



157 



in head-forms as it is in men, but there are fewer to select 
from who are well known to the world. As a good 
example, compare Madame de Stael, of France, Fig. 86, 
and our own Lucretia Mott, Fig. 87. The first was of 
European reputation as an author and worker amid the 
great revolutionary scenes of the closing eighteenth 
century. She had great influence amid these conditions, 
and such executive ability that Napoleon, as she opposed 
him, feared to let her live in Paris ; but she had not 
spiritual exaltation to so win the heart of humanity as 




Fig. 87. Lucretia Mott. 



to hold much of its attention beyond the time and circle 
of the passing political interests. Her work is history 
but not soul-memories. Mrs. Mott had the dominant 
spiritual and fraternal development that elevated her 
sex, and with it, of course, all humanity. About the 
first in modern days to commence the work, she taught 
women to speak publicly for the right, in disregard of 
the custom and prejudices that forbid ; and before the 
last of her cotemporaries passed away women by the 
thousands had practically asserted this right, exalted the 



158 



HUMAN NATURE 



iccture platform, mellowed the bigotries of sectarianism, 
broadened the pulpit, somewhat refined the grossness 
of politics, tho' placed beyond woman's direct influence ; 
and chattel slavery, the chief object of their leader's 
warfare, had passed from our land. 

Compare the two heads ; see the two large bases 
and small spiritual summit of de Stael, and contrast 
the broad and largely rounded spiritual and fraternal 
region in Mrs. Mott. The first is seen wide at the 
ears and high at the top-head center, but much nar- 




Fig, 88. Jay Gould. 



rowing as it rises ; the second, with good bases, keeps 
its width and forms a broadly-rounded summit-curve. 

In rare instances those with the high summits take 
chiefly to business, and then they strike out new enter- 
prises, or adopt new methods, above or beyond the 
comprehension of the average mind. Such an one was 
Jay Gould, Fig. 88. When such ones can bring all their 
faculties and energies to financial speculating they soon 
attain to a far-seeing sagacity that overreaches and con- 



HUMAN NATURE. 



150 



quers most of their competitors. If they also have a 
good proportion of the bases and the personal push of 
large "Self-esteem" inspirations, they become famous 
soon after reaching and exploring the field of effort, and 
their genius in creating for themselves opportunities is 
the marvel of all competitors. They are dark and mys- 




Fig. 89. Peter Cooper. 



terious to those who lack their powers, or who, having 
them well-developed, employ their summit faculties 
mostly on the higher matters to which they chiefly 
relate. Such ones grow unsocial except to a small cir- 
cle, for the natures that would readily affiliate with 
them are repelled except where mutual interest unites 
them. A king among such ones was Jay Gould. 

In Peter Cooper, Fig. 89, we see another high summit 
head on one who was mainly a business man. Like all 
such persons, he was highly original, and he made a 
great success. But he sought not by mysterious methods 
to gain controlling interests in established industries, 



160 



HUMAN X A TURE. 



and gather immense wealth by absorbing small stock- 
holdings from the unfortunate, but left all these to 
their work after adding much to their efficiency by 
making several mechanical inventions, including the first 
locomotive in America; and developed a new industry, 
and made a fortune from old bones that had been 
deemed worthless, by extracting glue from them, and 
making them into various useful articles. He gave a 
large portion of his life-efforts to works of philanthropy, 
frequently stood as the leading representative of move- 
ments aiming at political, social and industrial reform ; 
and, before he had accumulated a million, expended 
much more than half his fortune building and furnish- 
ing the Cooper Institute in New York, where, besides a 
great library, reading-room, art gallery, and w T eekly lec- 
tures, all free, thousands every year receive instruction 
in the arts and practical sciences. And he has since 
added to the building and to its furnishings and teachings. 

The contrast between these two men is not in their 
powers, but in the use of great summit faculties, and the 
results. Cooper, giving all his ideal and fraternal emo- 
tions their free, natural play, in social concert with other 
high natures thus employed, so sweetened and vivified 
all his life-currents that, honored and beloved amid his 
public benefactions, he prolonged his healthful days 
well into the nineties, while Gould, with a system quite 
as vigorous originally, in shriveling his higher powers 
by a life unnatural to them, destroyed the healthful bal- 
ance, and died of consumption at fifty-six. All such 
high summit-natures should take the lesson. 

I think enough is said on this part of my subject, 
and that all who carefully study it will see larger 
significance in Phrenology when read in this manner. 



CHAPTER V. 



UNBALANCED REGION DEVELOPMENTS. 



The different regions of the head are often found in 
unbalanced development, — portions of them large and 
other portions small, — and sometimes, tho' less frequent- 
ly, single organs of a region, or a few of them, are 
largely developed and others deficient. Then the promi- 
nent ones of the different classes chiefly combine in 
action. In these cases we find unbalanced characters 
and, with separate organ-combinations, very contradic- 
tory ones. 

The unbalanced region developments are most appar- 
ent in the profile, or partially profile views, while the 
proportions of the bases and the crowning summit 
appear most clearly from that of the front face. The 
separate organs maybe best seen from either, according 
to their location in the head. 

Before presenting the unbalanced region heads, 1 need 
to show one of good proportions, that the deviations in 
the others may be readily recognized, and, for this pur- 
pose, I know of none superior to Nelson Sizer, Fig. 
88, the veteran Phrenological examiner, the greatest 
living, if not the greatest that has lived, who for nearly 
half a century has given his life to the work. The pic- 
ture does not flatter, but very well represents the man. 
In him we see a powerful and well-proportioned body, 
which looks as if he might become a centenarian, and a 
massive brain with no apparent deficiencies. With a 

161 



1G2 



HUMAN NATURE. 



large intellect and good spiritual region, the physical 
perceptive and executive powers are slightly dominant, 
while all the impelling, pushing, pulling, lifting and 
leading faculties are well represented in the mental 
organism, and a good temperamental admixture well 
sustaining them all. 




Fig. 90. Nelson Sizer. 



Anything less than this would not have made a great 
practical Phrenologist. For this all the human powers 
must be so large that their possessor can understand all 
types of character; and he requires that large acquaint- 
ance with his times and surrounding conditions that can 
only be gathered by such a head. And then he must 



HUMAN NATURE. 



163 



have such a knowledge of how character develops in 
the various life-conditions as only a very industrious 
study of all around it could give even to such ability. 

Mr. Sizer has enough of the spiritual or ideal to under- 
stand air-castles, perhaps to build them at times , but 
if he does, he will always give them a good foundation 




Fig. 91. Gen. Philip H. Sheridan. 



in terrafirma, and not make them top-heavy. Study this 
head, and study its productions. Mr. Sizer gives great 
light on the details of hoAV the organs act and manifest 
themselves in the various life-conditions and varying 
combinations. His great experience has enabled him to 
do this so much better than I, that I need only call 



164 



HUMAN NATURE. 



attention to such facts as relate to the new method of 
reading- the head's different regions, and then leave them 
to study the subject with him if they have not already 

done so. 

The fact that each of the two brains has its two 
bases, has been half-seen by him (and perhaps by others) 
in his descriptions of the character and functions of 




Fig. 92. Prof. George Bush, 



the different organs; and so has their one summit, in 
recognizing "Ideality" and "Sublimity" as more lofty 
and soul-full than any of the other faculties. Tho' not 
explicitly declaring them so, nor seeing that they were 
spiritual, he has perceived that width of what lie calls 
the Moral region, more than its central-hight, makes it 



HUMAN NATURE. 



165 



dominant in the character. He also, with others, calls 
"Ideality" and its region "Semi-Intellectual faculties." 
They are semi-intellectual as well as semi-emotional ; 
always lifting ; and their pull and push are always 
inspiring and exalting. 

For a head with good proportioned regions but with 
the physical rather dominant in the head and the tem- 
perament, see Gen. Sheridan, Fig. 89 ; and for one of 
good proportion with the mental temperament and the 



spiritual region of the brain dominant, Prof. George 
Bush is a good example, and his eminence as an ex- 
pounder of Swedenborg's spiritually religious philoso- 
phy is well known. 

An extreme contrast with Prof. Bush is John Hag- 
gerty, a murderer, who was hanged at Lancaster, Pa., 
some forty or more years ago, Fig. 91. The entire 
spiritual region is very deficient, while the fraternal, the 
ideal, and the higher intellect are extremely so. This 




Fig. 93. John Haggerty. 



166 



HUMAN NATURE. 



with the physical in temperament as dominant as is the 
mental in the other, makes him appear brutal, as was his 
character. All he needs to make him a noble man, and 
noble looking, is a large spiritual head to balance his 
body and lower brain-base, and the gross-appearing 
flesh-fiber takes on fineness with strength, as does the 
face, while the enlarged soul there expresses itself. The 
changed appearance is nearly as great in a profile as in 




Fig. 94. Haggerty's Face with Prof. Bush's Head. 

a front-face view, as is seen by putting the head of Prof. 
Bush on Haggerty, see Fig. 94; and it wall be as 
plainly seen that soul-organs' deficiency leaves a fine 
face with Mental temperament shrivelled into an odious 
abnormal littleness and incongruity by putting Hag- 
gerty's head on Prof. Bush, Fig. 95. 

A great head w T ith the ideal and forward-leading aspi- 
rations immense and the ego-pushing " Self-esteem " re- 



HUMAN NATURE. 



167 



gion rather small, is that of Michael Angelo, Fig. 96 ; 
and that such was the man may be seen in his being the 
greatest painter, sculptor, and architect of his age, if not 
of all the ages, and a great poet, and yet he could for 
years accept employment from the popes in excavating 
roads for the carrying of marble, and serve them in 




Fig. 95. Prof. Bush's Face with Haggerty's Head. 



other tasks deemed ignoble. The genius that could 
raise the dome of St. Peter's had not self-push-and-lift 
enough to hold him from employment so much beneath 
his powers. , Higher labor-fields invited him, but his 
ideals and reverence, not sufficiently supported by self- 
hood inspiration, could most regard the wishes of church 
dignitaries and their projects. 

We may contrast with him another exalted character, 
Ralph Waldo Emerson, Fig. 97. After making full allow- 
ance for their different life-conditions and degrees of 



168 



HUMAN NATURE. 



mental freedom, there remains an individual contrast, 
and their head-forms perfectly represent it. Emerson 
has but a moderate development of the forward pulling, 
lifting, broadening, and constructive faculties that are 
so massive in Angelo, while " Self-esteem " and all the 
personal-push region is dominant. This with an acute 
intellect, a temperament of keenest susceptibility, a 




Fig. 96. Michael Angelo (Buonarotti). 



mind free from dogmatic authority-hamperings interest- 
ed in physical and spiritual philosophy, and on a level 
with, instead of above, the present capacity of our aver- 
age progressive and aspiring thinkers, he has greatly 
stirred the thought of our day. He has moved it to 
larger and more self-reliant efforts, excited more trans- 
cendental aspirations, but has left his thoughts unsys- 



HUMAN NATURE. 



169 



tematized. He lacked constructive ability and that of 
seeing the manifold relationship of different truths, just 
as his top-front head lacks fullness of these organs. 
Whether he had a knowledge of Phrenology I know 
not, but he had what the most intuitive genius seldom 




Fig. 97. Ralph Waldo Emerson. 



acquires without it, a knowledge of his own deficiency 
in this respect, and of that in which his strength lay. 
He said to Mr. Stephen Pearl Andrews, speaking of the 
relation of his own writings to systematized philosophy : 
" I am a Jew peddler of gems, but it is n't my work to string 



170 



HUMAN NATURE. 



them." Those of this upper front-head deficiency who 
have still larger'' Self-esteem," much larger physical base, 
and a temperament less favorable to spiritual perception, 
if taking to philosophic effort, are full of the conceit that 
they are great stringers, but they commonly reject the 
gems, and string in crude shapings such high-colored 
shells as please their untutored or miss-tutored fancies. 
When the self-push region and the physical base is very 




Fig. 98. Nero. 

large and the ideal and fraternal (all the upper front-head) 

very small, with a coarse organization, we have a Nero, 
Fig. 98, whose name stands as a synonym for all that is 
odious in human character. Such a one with absolute 
power cannot fail to give grounds for sucli a reputation. 

A character even more gross, tho' less tyrannical in the 
use of despotic power, was Pope Alexander VI., Fig. 99, 



HUMAN NATURE. 



171 



and the difference is conspicuous in their pictures. Alex- 
ander's upper front-head was about as deficient as Nero's, 
but his ambition was much less. His Self-esteem region 
is moderate, tho' larger than the fraternal, and his tem- 
perament was more sluggish. His composition had 
more of the hog and less of the tiger than Nero's. He 
cared chiefly for ease and sensual pleasures ; his ambi- 
tion and his office were but aids in these aims, and he 
could glory in a reputation for debauchery, hint against 




Fig, 99. Pope Alexander VI. 

himself the prevailing scandal of incest, smile at friends 
who were shocked at his immoral s and impiety, and, 
while Pope, indifferently hear himself told that his con- 
duct was the scandal of Christendom. In his picture the 
first line above the front-head shows what that part lacked 
of being equal to the back -upper, and the upper line 
marks what would be required to make his whole top- 
head proportioned to the immense physical base. 



172 



HUMAN NATURE. 



Pope Gregory VII., Fig.l00,had also a very unspiritual 
head. His temperament was less grossly physical than 
Alexander's ; it had more of the mental, and the lower 
intellectual faculties are larger, but the physical part of 
the brain is nearly as dominant, and his upper nearly as 
deficient, except " Self-esteem " and "Firmness," which 
are much larger, and all the forward-pulling and high 
lifting fraternal and ideal, perfective upper front-head 




Fig. 100 Pope Gregory VII. 



is sadly deficient. The first line above the head shows 
how much these lack of being proportionate to " Self-es- 
teem,' and the upper line shows what was needed to 
make the whole upper head proportionate to the lower 
base. It is seen that the "Self-esteem" region which, 
lacking its balancing forward lift and pull, impelled 
to such domineering ambition, was only too large for 
these, but with a proportionate upper-head should have 
been larger. With this organization he was ambitious for 
despotic power, and, gaining it, used it unsparingly till it 



HUMAN NATURE. 



broKe aown in bis hands. All students of history remem- 
ber how he concentrated it in the church and in himself as 
its head, like all churchly despots covering his selfish- 
ness with pretense of pious zeal, and how inhumanly he 
treated his former friend, Henry IV., Emperor of Ger- 
many, who had resisted his authority, after turning his 
subjects from their allegiance and forcing a pilgrimage 
of submission, he imposed the penance till then unknown, 
of making him stand clad in a coarse hair shirt and bare- 




Fig. 101 Mrs. Mary Runkle, a Murderer. 



footed, in the snow, three days and till the fourth morn- 
ing at his castle gate before admitting him to his 
presence. He was not known for the social vices, like 
Alexander ; his was the vice of vices — the all-absorbing* 
soul-shrivelling vice — ambition for arbitrary authority. 
And yet there are respected writers to-day who try to 
gloss his character. They should study Phrenology. 

A head of extremely unbalanced regions is seen in 
Mrs. Mary Runkle, Fig.l01,hung at Utica, N. Y., in 1841, 



114 



HUMAN NATURE. 



fur murdering her husband. She seized him by the 
throat with her hands and choked him to death. Two 
of her children were found drowned in a wash-tub. 
We see that she had the locomotive temperament in 
extreme development, while all the domestic and the 
fraternal and ideal are very small. The line above and 
back of the head shows how much those regions lack of 
being proportionate to the self-push powers in the top- 
back-head. Her great " Self-esteem " and " Firmness," 
unbalanced, sustained her lower, passionate energies in 
their awful work. 

For a harmonious character the whole spiritual base, 
from the lower forehead to the cerebellum, over the 
entire top center-head, must be well developed and pro- 
portionate to each other as well as to the other powers. 
If the selfhood pushers, of the upper back-head, are dis- 
proportionate to the fraternal pullers, of the upper 
front-head, the character and the head appear mal-pro- 
portioned, and is as ugly as it looks in the pictures. If 
the self-pushers are extremely deficient while all the 
ideal and fraternal region is very large, we have the 
gentle, intelligent, ideally-sentimental soul, who, lacking 
" Self-esteem " inspiration, bows in diffident submission 
to haughty unintelligent pride, even when insulted by 
its insolence, if the slightest sense of indebtedness or 
obligation is upon him. On the other hand, if the self- 
pushers are very large and the ideal and fraternal lifting 
leaders very small, accompanied, as such head-form often- 
est is, by a coarse physical organism, we have "the man 
of authority," the most disgusting distortion of human- 
ity, who struts in unintelligent pride over his fellows who 
have ten times his sense and manhood-worth if they are 
poor and under the least obligation, especially if he has 
wealth, social position, or government power in his 
hands. He mistakes coarse haughtiness for dignity, and 
is so filled with his consciousness of it that his slight 



HUMAN NATURE. 



175 



fraternal sympathy is obliterated and his feeble reason 
is overslaughed, for the physical impulses with "Self- 
esteem" and " Firmness "as spiritual impellers, under 
such pride incitements becomes artificial brutality, 
worse than that of the brutes. Fig. 102 is a picture 
from the chapter in " Heads and Faces" on the natural 
language of the faculties describing that of characters 




Fig. 102, Submission — Authority. 



like the two last named. That subject is so fully and so 
well treated there that I need only refer to this instance 
in so far as it illustrates the characters under considera- 
tion. This is there said to represent an English landlord 
and his tenant ; the latter, from crop-failure or sickness, 
having to ask forextension of time on rent. The haugh- 



ire 



HUMAN NATURE. 



ty, irrational arrogance of the one, and the passive sub- 
missiveness of the other, is not more apparent than is 
the difference in their head-forms. The tenant, with a 
lofty, intellectual, fraternal and ideal lift and forward- 
pull region, lacks the selfhood lift and push part, — the 
upper back-head group, — and, with poverty-depression 
added to his unsupported front-head, lie stands in abject 
submission before the haughty insolence of the coarse 
creature who, with high back-head and small front-head, 




Fig. 103. George III., of England. 



has no dignity, no perceptible manly quality, nothing to 
push except legal power, wrongly placed in such hands. 
With half the self-push dominance the tenant would have 
met such a haughty bearing with haughtiness, and if 
" Destructiveness " was large, quite likely with murder. 
The look and the reflection that this picture represents 
common scenes of life under the legal systems of nearly 
all great nations, not excepting our own, should carry 
its lesson fully to every thinker's mind. 

These large back top-head and deficient front top-head 



HUMAN NATURE. 



characters sometimes get to the summit of power in 
hereditary monarchies, and then tiiey prove a curse to 
their country, if not to others as well, especially if with 
a robust and physically-positive temperament, as such 
ones generally are. Tho' there, as in private life, they 
excite disgust and hate in the more intelligent minds, 
they are not numerous enough to prevent the monarch's 
power for evil. Such a one was George III., of England, 
Fig. 103, and by his coarse self-will push and lack of 
fraternal lift-lead and ideal intuition of principles — prac- 




Fig. 104. James Buchanan. 



tical wisdom — he persisted in a tyrannical treatment of 
his American colonies till he forced them to declare inde- 
pendence, and then pushed relentless war against them 
till he filled his own land with wails of the bereaved, 
plunged his nation into hopeless debt, and got igno- 
minious defeat, and lost his colonies after all. 

The massive upper-front heads without proportional 
upper back-head are often bad for a nation if at its head, 
but for a different reason. Having great fraternal faith, 
with self-diffidence, they are apt to let favorites, as advis- 



HUMAN NATURE. 



crs, rule them, to their own and their country's injury. 
Their lack of self-reliance also makes them timid and 
hesitating; when a great crisis calls for decision, and 
they are most apt to surround themselves with, or 
listen to those like themselves, who would be timid 
counselors. There is no accessible picture of a well- 
known king that well represents this character, but our 
President Buchanan, Fig. 104, was very much that kind 
of a man. 

In private life I have known many such persons, and 
they were all comparatively inefficient in social work, 
from lack of self-confident push. Their large " Ideality," 




Fig. 105. Diffident Young Man. 



and great appreciation of others makes them so diffident 
that they cannot well assert themselves. When such 
a one has a great intellect well stored with knowledge, 
he can only partially assert it, and in so modest a 
manner that the effect of what is asserted is half lost, 
while the low front-heads with large " Self-esteem" region 
push forward the selfhood with a forceful dignity that 
gains repute for talent, with but a tithe of the other's high 
mental capacity. The loftiest intelligence with the self- 
pushers moderate (tho' not extremely small) often half 
spoils the effect of public speech by a diffidence that 



HUMAN NATURE. 



179 



makes the personal bearing lack impressiveness even 
for the greatest and most interesting thoughts. Let 
such a one know himself to be only in the presence of 
inferiors in natural ability, general education, and knowl- 
edge of the subject under consideration, and even this 
as a scientific certainty will not wholly sustain him while 
he lacks the self-lifters-and-pushers' inspiration. 

A case of great upper-front head with this u Self- 
esteem " region moderate, was Michael Angelo, Fig. 96, 
and one with front large and back-upper very deficient 




Fig. 106. Mr. Horner, a great advocate of Common Property. 

is the young man, Fig. 105. Such a young man, even 
with the most kindly-earnest aid from competent teach- 
ers, showing him by this science that his intelligence- 
capacity was large and self-confidence his only marked 
deficiency, could never so far master his diffidence as 
to manifest fully his large intellectual faculties, while 
if lacking such aid and left to self-development, he 
would be crowded out of recogniti on by those of less than 
half his capacity, and would remain through life semi- 



180 



HUMAN NATURE. 



enslaved to his intellectual inferiors. Only with strug- 
gling effort, under great provocation, would he be able 
to slightly assert himself against those he knew to be 
such when they attempted to obstruct his mental work. 

An example of the intellectual and all the front spirit- 
ual and fraternal organs large, and all the self-inspirers 
and sustainers except u Firmness" very deficient, is seen 
in Mr. Horner, Fig. 106. Of his history I am not much 
informed, further than that it is said he was a great advo- 
cate of common property communism, and held fast to 
his principle and fraternal faith after being greatly the 




Fig. 107. Edward W. Ruloff, hung for murder. 

loser by his brethren's financial management. Such 
a person attempting in our present stage of civilization 
to actualize that idea, if he had property, would be al- 
most sure to lose in its failure, for selfish greed would 
find a way to work among the co-operators, and tho' 
others might protect themselves, such ones would fail to 
do so. In a co-operative society, like the Shakers, 
firmly established in some all-absorbing religious bond 
of union, he might be safe, but in efforts like most 
of those yet attempted, he would be robbed ; but several 
such experiences could not teach him self-prudence. 



HUMAN NATURE. 



181 



An opposite character maybe seen in Ruloff, hung for 
for murder, atBinghamton, N. Y., in 1.871, Fig. 107. His 
upper back-head was large, and so was the whole 
physical base, and his temperament was robust with the 
physical dominant, while the fraternal and all the front 
spiritual region was small, as seen in his picture. The 
lower intellect was strong ; he claimed to have discovered 
the basis and principle of a universal language, on which 
he was writing a book, and he wanted time to finish 
it before his execution, but it was not allowed him. 

It seems sad to the fraternally sympathetic observer to 
see nobler intellects so generally defeated by the arrogant 
self-push of cold unfraternal natures, so much inferior 
in all that is highly ideal. It has given rise to the say- 
ing : "Not brains, but cheek, is the secret of man's suc- 
cess in life." But this is not an unmixed evil ; it helps 
to teach, and it pushes man on to learn. When Phre- 
nology, fully read, shall have thoroughly revealed these 
human differences to all, then this selfish energy will 
be assigned to its true field of work, supervised by 
others' intelligence when its own is not sufficient to 
choose aright and properly direct its energies. Then 
such ones will be put in counterparting relations with 
the fraternal and ideal natures lacking the " Self-esteem " 
region — each as aids to the others. 

Even now there is more to encourage than to discour- 
age when the scenes are viewed in the light in which 
mature " Mirthfulness " and "Ideality" look around on 
life. "Mirthfulness" sees in the incongruity a sure 
declaration that the wrong is transient, and enlivens the 
whole being by its truthful prophetic joy in the semi- 
conscious certainty of better things to come. 

"Mirthfulness" finds much less incongruity in the 
over-development of the fraternal and front spiritual 
while the back is insufficient, for these faculties are not 
aggressive toward the others, but passive to the personal 



182 



HUMAN NATURE. 



claims, leading only what asks their lead, and lifting all. 
This condition, therefore, excites no laughter, but rather 
helpful sympathy from those who have the same region 
well developed and well supported by the selfhood-push 
powers. On the other hand, when the back-top-head 
organs are very large without their counterparting for- 
ward powers, the active push-efforts with little or nothing 
to push is absurdly incongruous, and excites laughter 
whenever the attention is not absorbed in self-defense 
against their aggressiveness, or in sympathy with some 
victim of their wrongs. 

Through the ages in which the self-push powers were 
supreme, and still where they are so backed by crude 
ideals and false laws as to force large front-head facul- 
ties to serve from sense of duty, or fear, fraternal feeling 
was and is too much pained for " Mirthfulness " to 
show largely its reformatory action, but to-day in the 
most civilized lands w T e plainly see its work in many 
ways, conspicuously in the countless humorisms in which 
errors are exposed. Many thinkers begin to discern its 
mission, and, while the forces of the wrong wilt before 
the laughter their folly excites, the army of reason and 
right may joy in the triumphs this spiritual weapon 
gains in bloodless battles. 

In our day and land, in the social and thought field, we 
see these self-pushing powers chiefly work as zeal for 
favorite dogmatisms. Whether in religious tenets, social 
relations, morals, or sciento-philosophy, their character- 
manifestations are the same — the same semi-humanity 
and blindly aspiring impulse-push in them all. In pro- 
portion as intellectually fraternal spirituality prevails, 
and truth is clearly seen, dogmatism is passive, quietly 
resting the selfhood on the idea intuitively received, and 
not trying to enforce it upon others ; while in proportion 
as these powers are small and the self-pushers large, per- 
sons are blind to high truth, and yet filled with the 



HUMAN NATURE. 



183 



conceit that their dogmatisms are not only perfectly 
true, but also the limit of truth. 

When " Mirthfulness," " Ideality," and " Sublimity " are 
dominant, with their basic-spiritual faculties, " Com- 
parison," " Human Nature,"Benevolence," ''Veneration," 
u Firmness," and all the spiritual lifters, from "Caus- 
ality " to " Hope " and 6i Conscientiousness," aie in good 
proportion, they exalt the whole being, so that, with 
a large " Self-esteem " region, the person is not a dogmatic 
pusher of his opinions, however firmly he may hold 
them ; even tho' he deems them " the sacred truths of 
Divine Inspiration." Whether his faith is logically de- 
rived, or only intuitively felt as a personal dogmatism, 
his confidence in it is such that he never doubts its mak- 
ing its way into minds capacious and cultured enough 
to receive it; and he has no desire to crowd it upon 
others, nor any contempt for those who lack his light. 
He would lift and lead them as far as possible, but not 
selfishly push and goad them. He can be a friend to 
those who differ most widely with him, and if he has foes, 
will see in them some merit. He can throw out his 
measure of truth and let it wait its time. 

All this, of course, depends largely on his educational 
influences having been in accord with his natural mental 
tendency. Such persons may be educated into a false 
sense of duty till they passively acquiesce in persecutions, 
but will never lead in them. With these faculties large 
and the self-pushers nearly equal, they may actively 
assist if made to believe that fraternal love and fellows' 
salvation requires it at their hands ; but the " Self-esteem" 
region and brain bases, both physical and spiritual, must 
dominate to make efficient leaders in persecutions. Es- 
pecially must " Veneration " be large for the greatest zeal 
in this. Not all who have this organ large are persecu- 
tors, but all the bigoted leaders of persecutions had it 
large. This spiritual appetite, depraved, readily takes 



184 



HUMAN NATURE. 



on bigotry, intensifies all the spiritual selfishness, and 
much aids to make the self-pushers fountains of arro- 
gance and all uncharitable censoriousness toward those 
who in the least disturb its tastes. 

In every department of life those of dominant upper 
back-head are the men of push. They push in the direc- 
tion their strongest faculties work. With the social 
feeling and ideal aspirations next strongest, they incline 
to social fields of effort — to the religious or political, in 
conservative, or in reformatory labor — in the department 
of thought, or of executive action ; or to science and 
philosophy, according to the temperamental admixture. 
With "Acquisitiveness "the strongest co-working power, 
they generally take to business, or to speculating in 
land, finance, stocks, or other valued commodities; and 
with large domestic feelings, the greed is intensified for 
self and self-relations, till they are the more unscrupulous 
in overreaching and overriding by business-craft arti- 
fice all who stand in their way. And tho' for the largest 
success large upper front-head is also requisite, yet a 
moderate development of this region leaves the person 
more efficient in the small details of ordinary business, 
average thought, or in searching and applying prece- 
dents and managing governmental machinery, tho' he 
lacks the best advisory wisdom in modifying them, or in 
conducting revolutions and constructing new ones. 

Such ones are popularly regarded as our ablest men 
because they take to those walks of life that the many 
understand. Success in these is supposed to show great- 
ness, while success in the highest work is known to but 
few. We often hear it urged against what the objectors 
suppose to be Phrenology, that "persons with retreating 
foreheads are sometimes our smartest men." Even an 
author of a large book on Physiognomy, Joseph Simms, 
M. D., argues this, and mentions Frederick the Great and 
La Fayette as examples. He does not seem to under- 



HUMAN NATURE. 



185 



stand that the highest intellectual faculties in the upper 
forehead are not as showy in manifestation as those 
in its lower portion, and that therefore high mentality 
is not generally reckoned as great as the surface talent 
that serves the lower needs of its immediate time ; and 
that the men he names were great workers, and not 
great thinkers, except in details of passing interests and 
government and military affairs. Frederick wrote books 
of interest to his time, yet he showed no tendency toward 
the rising literature of aspiration, gave little heed to 
the works of such great intellects as Goethe and Kant. 
The " Encyclopedia Britannica " says : " Before he died a 
tide of intellectual life was rising all about him, yet he 
failed to recognize it." Dr. Simms must be conceded 
to show as much knowledge of Phrenology as the aver- 
age objector, and so he must be excused if he does not 
see that the spiritual intellect moderate and the lower 
perceptives large is a mentality favorable for efficiency 
in many conditions of public as well as of private life ; 
that the world is generally indebted for the work that 
is immediately and specially useful quite as much to the 
deficiencies which leave the undivided attention there as 
to the greatnesses that accomplish the result ; that while 
the kind of intellect these men had does good work for 
institutions, it never unfolds a great new principle in 
philosophy; that while such ones may perceive important 
facts, only the large upper front-heads, like Bacon's 
and Newton's see their meanings, or discover laws, and 
devise improved original methods; that while the low 
front top-head of Darwin, Fig. 54, could see one side 
of Nature's great fact, — evolution, — yet, with all his 
self-push, and a temperament favorable to thought, he 
could see its workings in but partial and distorted 
outline-view, and must build a dogmatic fence against 
those who would venture beyond the reach of his vision, 
or must furnish his disciples with material for doing so ; 



186 



HUMAN NATURE. 




and that it requires the high wide front-heads, like Spen- 
cer's, Fig. 108, to begin^ as scientists, to see indications of 
spiritual law as working in and through evoluting mat- 
ter, — the law of life, described as spiritual, if not so desig- 
nated, — "the promice and potency of life," as Tyndall 
expresses it. Here, and with Spencer, was a glimps of 
the counterpart law — involution, — the ever-presence of 
life-reality and life-action in all matter. These different 
kinds of mental ability are conspicuous in head-forms, 
and are only clearly read in Phrenology. 



Where there is great deficiency of either brain-region, 
the person, for wise varied action, needs a counterpart- 
ing friend, that their joint action may be as one, as with 
Luther and Melanchthon. And rarely can such opposite 
characters be joined in concerted action by anything less 
than a common religious opinion, or political aim, and 
danger from persecutors or despotic foes. With the 
power attained, a divergence in creed would make the 




Fig. 108. Herbert Spencer. 



HUMAN NATURE. 



187 



self-push man a persecutor of his fellow-laboror, espe- 
cially if, with strong convictions, large "Veneration" 
mingled its appetite-cravings with the self-push energy. 
Only Phrenology can show us that the reason of these 
great divergences in feelings and thought is mainly con- 
stitutional where they exist. It alone can clearly show 
us our nature's defects, our need of the balancing influ- 
ence of opposite mentalities, and how to find and appre- 
ciate such counterparting natures as friends, and secure 
their aid, even when not able to fully agree with them 
in thought, or respond sympathetically to their general 
states of feeling. 

As yet we oftenest see these needed counterpart natures 
diverging and opposing each other's work, and those 
of the dominant self-push and "Veneration" educated 
into a mixed bigotry and barbarous religio-political, or 
politico-religious aspiration for domineering power that 
tries to persecute earnest thinkers who differ with them. 
In our day and land, of course, persecuting work must be 
done in moral-pretense, instead of faith-defense, in order 
to so excite personal bigotry and social prejudice as to 
impel legal action. The charge of "treason" will not 
work here against those who are obnoxious to tyrants ; 
our people, even in our imperfect attempt at a Repub- 
lic, feel such confidence in its foundations that, unlike 
old monarchies, even our officials do not fear every little 
personal peccadillo as a dangerous warfare on the gov- 
ernment. When the persecuting impulse is in the field 
of sciento-philosophy, it must work in exciting contempt 
toward the obnoxious person, as an ignoramus, and 
excluding him from intellectual recognition. This 
treatment is always from those of the lesser toward those 
of the larger knowledge. Like the other persecutors, 
they are vexed at superiors, and because they are such. 

And here I would add a few thoughts to those before 
given on crimes and criminals — what they are. To-day 



188 



HUMAN NATURE. 



the chief conflicts are in the field of business, in sharp 
competition of diverse interests, and the problem there is 
how to keep hampered or obstructed human energies 
within the rules adopted to regulate it and measurably 
guard individual safety; but, till they can read character 
in this light, the leaders will not know their own proper 
limits, nor how to choose assistants who can best stand 
before the temptations surrounding them. Persons of 
moderate intellect, if the lower brain-base and the self- 
pushers are dominant, and their education and circum- 
stances are favorable, often make considerable successes 
in useful business, or in the smaller speculations, pro- 
vided they are not led into great temptation ; but under 
the opposite conditions they become our ordinary crimi- 
nals, instead of respected citizens. And large intellect, 
with towering ideal ambition thus artificially stimulated 
and distorted, added to the other causes of this tendency, 
will but make a larger criminal, as with Tweed, befoie 
pictured and described. We see, then, that criminals are 
not exclusively of one class, tho' the commoner and 
rougher ones, who can least resist temptation, are those 
who lack a due proportion and balance of top-head, 
but that very few are strong enough for a life-struggle 
with want amid the conditions of our civilization, espe- 
cially when bad education warps their nature, and the 
social influence, working against them, leads them where 
a strong temptation invites to illegal attempts at gain. 
Phrenology, fully seen, makes it clear that with the well- 
organized is the highest responsibility; that if favorably 
situated the responsibility is greater; and that to pro- 
ceed against offenders further than required to protect 
individuals' natural rights, and a social organism that 
serves for this, is a cowardly crime of the strong 
against the weak, whom it is their duty to defend. 

In turning again to the field of intellectual strife, for 
a further view of its character-manifestations, we witness 



HUMAN NATURE. 



180 



some amusing, as well as instructive illustrations of the 
facts I have presented. It is well worth an extended 
survey. We have reached a point where the scien- 
tific method is adopted so far as to first gather facts, 
then find or infer their physical results and their relation 
to similar facts, but sciento-philosophy is in its infantile 
stage, and, tho' it is a vigorous child, its nurses greatly 
hamper it and hinder its growth with the dogmatic ban- 
dages which the old education-habit causes them to con- 
struct. Scientists are yet dogmatic in character. Thus, 
when they get hold of an important fact in nature, they 
infer a meaning, and assert their inference as unquestion- 
able all-explaining truth, with as much assurance as do 
the old dogmatists with theirs. But, to give them due 
credit, it should be noted that they nevertheless, very 
properly, reconstruct their philosophy each time that an 
important fact secures their attention. Then they again 
do their best, or worst, to fence out the next revolution- 
ary fact, hedge with conservative " authorities," and leave 
the " charlatans" to find and force it upon them. Then, 
as soon as they catch it, they revise again ; but, before 
incorporating the fact into their sciento-philosophy, they 
re-baptize under another name, to hide its "quackish" 
origin, as with mesmerism, accepted and re-christened 
" hypnotism," after declaring it unreal for a century, and 
denouncing its professors as imposters. 

All this is amusing to the Phrenologi st, for he sees the 
character-incongruity from which it springs, and for a 
ready scientific receptivity to new truth can await the 
time when scientists, in the full light of Phrenology, 
will perceive their own points of weakness and their 
real strength. Then those with the summit organs so 
deficient that they are color-blind to spiritual facts and 
principles, will not, because they have other talent, think 
themselves competent to be spiritual teachers, nor yet 
to decide that there is nothing spiritual to teach. 



100 



HUMAN NATURE. 



At present most of our scientists are in the acute stage 
of skepticism toward the old dogmatisms, and the term 
spiritual stirs them disagreeably. They see in it only 
the old dogmatic meaning, and, deeming the idea an 
obstacle to progress, it intensifies their new dogma- 
tism when it tries to be philosophic. And those who 
are so lacking in the front spiritual as to devote them- 
selves entirely to physical facts are commonly accepted 
as chief leaders in sciento-philosophy ; and they affirm 
their negatives with the most positive dogmatic assur- 
ance, and most decidedly about matters on which their 
recognized science sheds no perceptible light. 

Those who have large self-pushers and are extremely 
deficient in the spiritual perceptions, criticise with the 
greatest assurance of wisdom their better balanced fel- 
low-thinkers, who begin to see a probability of truth 
existing beyond the new fence of dogmatic negations. 
Whenever we see a head that narrows and slants from 
the middle-forehead to the crown, towering and widening 
only in the region of " Firmness " and " Self-esteem." we 
see a person who, if inclined to philosophizing, "knows" 
those that differ with him are mentally incompetent. If 
he is a believer in the popular religious creed, he is sure 
that Agnostics are miserably stupid, and if he is an Ag- 
nostic, he is doubly sure that all who strongly believe 
in a future life are fools. I could give samples from life 
of such ones, but look around ! You cannot fail to find 
them. The greater the deficiency of spiritual perception 
the more sure is the dim-eyed one that the clearer vision 
of another is all imagination. And he deems imagina- 
tion a nothingness, rather than an imaging forth in new 
combinations or relationships of the facts and forms of 
nature. In public debates it is comical to see with what 
self-assurance such ones assert their own inability to see 
anything in an idea contrary to their own, as the climax 
of proof that there is no argument to see, never once 



HUMAN NATURE. 



191 



Suspecting their own incompetency, as they charge wiser 
ones with ignorance, or lack of clearness. The force of 
their self-pushers against the mere basic intellect that 
lacks the lifting inspiration of " Ideality " and its co- 
working organs, often produces a zeal that forgets good 
manners ; but it is not irritating to those it assails, for it 
is always directed against the higher, wiser, and better 
informed natures. Their fellows of smaller narrowness 
do not excite them that way. They are clear, and their 
heresies unimportant. The larger mentality catches all 
the ego-dynamite explosions of this basic sciento-zeal, 
and its incongruity points spiritual perception toward 
the truth directly opposite, while the ludicrous display 
greatly amuses " Mirthfulness." 

What most is needed is a full and general knowledge 
of Phrenology. It Avill show all what are their points 
of large ability, and in which they are feeble and need 
leading. In its light they will learn that there is often 
special blindness of other organs as well as of " Color ; " 
that such partial idiocy of some faculties is the lot of 
nearly all ; that the fact is no more a reproach than is 
deficient lungs, liver, or any organ of the physical physic- 
al system. When this is generally known there will 
be no more shame in discovering lack of proportion in 
the mental than in the physical machinery, and the 
ego-pride will be no more wounded by pointing out or 
alluding to the fact. We need to read ourselves object- 
ively, as well as our fellows, and to read the inner man 
through the organism, or the organism's capacity to 
to express the inner. Then we will fully understand 
that if we are geniuses in some of our faculties, we may 
be weaklings with respect to some others ; that we may 
have all the other powers large and lack a balancing pro- 
portion of the domestic feelings, the executive energies, 
the self-centering push, the fraternal and ideal lift and 
lead ; and that, with a fair development of the general 



HI' MAX NATURE 



region, some one or more of the organs of the group 
may be deficient, and that such imperfect development 
affects the entire compound of character and capacity. 
We shall know that intellectually we may have large 
physical perceptives, which see outer substances, and 
small spiritual and ideal, which see laws and nature's 
springs of action. We shall understand that all our 
views and thoughts are tinted with the heavenly beams 
of hope, or left dark and cheerless ; that they are warmed 
by the fraternal loves, or left frigid ; that a strong link 
of soul to fellow souls strengthens, or its lack enfeebles 
even the self-serving powers. And then we shall look 
to fellows to supply our mental deficiencies, while we 
each, in turn, lend a joyous hand to serve their needs. 

Then we shall rapidly develop the composite mind, 
and it will far surpass in perfection and beauty any 
composite face that the photographic art has produced. 
Then all-sided philanthropy will be fully unfolded. Dog- 
matisms will still exist, and be encouraged by all, but 
they will not call the combative impulses to fight fellow- 
dogmatisms and oppose clearer revealments of truth. 
They, unalloyed with selfish ambition, will be left to 
work freely at first hand, in the mind where they origin- 
ate ; left to work in their own sphere and way, in their 
own proper character as intuitive glimpses of truths not 
quite as yet within the reach of the logic powers, but 
whose influence will at last open them for full reception 
and rational straightening. They will no longer be the 
servants of arbitrary authority, masquerading as perfect 
final statements, closing mind, heart and soul against 
larger truths and further unfolding mentality. All dog- 
matisms will be only individual sentimental-opinions, 
serving the selfhood, not crowded upon others, but free- 
ly offered as aids to such as, nearing the same standpoint, 
crave their help to quicken more fully their own. 

Will any one say this is poetry, rather than science? 



HUMAN NATURE. 



103 



Real science must be poetic, — must point the road to 
ideals, and true poetry must be scientific, — must base 
idealisms on the facts of nature. 

Here is opened to us a vast field of thought on all 
the adjustments of human relations, but I cannot go far 
into it in this chapter, in fact can only partially show 
a few points of interest in the space allowed to this work ; 
but I may briefly note that even now, amid the prevail- 
ing social discords of our half-educated race, this scien- 
tific knowledge of the mental organisms, and their 
unbalanced points of genius, enables those who have the 
light to bring the helpful parts of their own and fellow- 
natures into concerted action, and avoid the mutual 
rakings of each other's angularities. Great disappoint- 
ments as to our fellows are here mostly avoided. We 
know as we look on the organic form what natural 
character is there, and learning the educational bias, and 
thus to what key the emotions readily tune, we see about 
what we may in given circumstances expect. From 
deficient domestic organs we do not look for strong 
sympathy with our domestic feelings; from small " Ad- 
hesiveness " never for high spiritual friendship — Pla- 
tonic love — any more than for a great all-sided intellect 
from a low and narrow forehead. We do not look for 
great powers of brain or body, however well-formed, if 
the temperament is very glandular and sluggish ; nor if 
the whole organism is of coarse fiber do we expect a 
fine artistic and pontic sense, even tho' the intellectual 
region and general brain is massive. We do not expect 
our intellectual friends always to be social friends any 
more than we look for interest in all our intellectual 
pursuits from all our social and sympathetic fiiends. 
We do not deceive ourselves by fancying either type of 
friends to possess qualities that exist only in our own 
ideals, and then, finding them otherwise, suffer the pangs 
of a supposed treachery, thinking them to have been 



HUMAN NATURE 



pretenders, with sinister motives. We have no jealous- 
ies, for we can see how far each friend or lover can 
counterpart our natures, and how far other feelings are 
likely to dominate their minds ; so w T e never expect 
much more than nature furnishes. If other interests 
absorb the friendly sympathies of moderate fraternalism, 
once flowing to us, we look elsewhere, or wait till it 
again warms to action and we can regain it. We can 
respect individuality in points that fail to harmonize 
with our feelings. We can work in any field of labor — 
of hands, head, heart or soul — with those not socially 
congenial, and give due credit for co-operative labor. 
We can even join with personal foes in sustaining a 
great principle while withdrawing from friends who 
oppose it, and through all maintain human sympathy for 
both. We can see virtues in our foes and faults in our 
friends, and not despise the one nor glorify the other. 
In short, we can respect nature as it is in man, as well 
as in the outer world, and can adapt ourselves to it, in- 
stead of denouncing it as evil because it does not con- 
form to our ideas of right. What might we not expect 
if all could be thus educated to know themselves and all 
their fellows. 

At present the common mind finds its foes entirely 
bad. And it sees its friends perfectly good till some 
difference divides them, and then " they had been always 
false, mean and hypocritical," Thus social misunder- 
standings foster bitter strifes till hatreds stifle the fra- 
ternal loves, and all from lack of ability to read correct- 
ly the natures of fellow-beings and of the selfhood. 
Also in the field of intellectual and practical work are 
bad blunders made from lack of this light. Those little 
known are supposed to have little talent, and great 
powers, seeking opportunity, are left in idleness amid 
scenes that suffer from want of their labors. Most peo- 
ple suppose that human greatness is very rare, whereas 



HUMAN NATURE. 



195 



it is plentiful on every hand, but mostly goes to waste. 
Every occasion that loudly calls for it and furnishes it 
opportunity, finds it ; and yet few see the lesson this 
fact teaches. With most persons educated into the full 
light of Phrenology, all the world's needed workers 
would be put in their true places, and the great natural 
directors would lead the common weal, instead of so 
generally living and dying in obscurity, or, with irre- 
pressible powers hampered by false laws and blundering 
officials, bursting into u crime" for self-preservation. 

In our present prevailing ignorance of human nature, 
those who awake the world's attention by any great 
talent-display are supposed to be capable in all respects, 
and are constantly called on to teach or give their views 
on all subjects; and if "Self-esteem" is large, as is 
general with those who successfully assert themselves, 
they are apt to mistake their own smartness for universal 
knowledge, and talk confidently, as oracles, on subjects 
about which they know nothing. Thus the conceits of 
popular ignorance are increased, and real knowledge 
obstructed. The very few who have great and greatly 
diversified ability are not only least understood, but 
usually having aspiring ideals larger than self-pushers, 
they are too modest to claim their places, hence they 
are passed by, and those of some special smartness put 
in whatever positions require an occupant, necessarily 
proving failures in most cases. Then another attempt is 
made in like manner with like results. 

Those of nearly balanced and diversified talents are 
naturally the wise advisers and general directors of 
complicated works of industry and thought. Tho' not 
the best operators in the separate departments, they 
are the best selectors of those among the highly 
skilled who can well serve the general purposes. No 
such work has been greatly and permanently success- 
ful through changing circumstances without such a 



19P> HUMAN NATURE. 

director, while thousands have failed from want of it 
Even when concurring favorable circumstances, long 
continued, seem to have produced a colossal success, how 
often do we see varying conditions prove too much for 
the special smartness, and a sudden gigantic failure 
wreck it all and convulse business circles. Where the 
great varied intellects which are well balanced by the 
other powers have full control they seldom fail. They 
do not generally achieve as rapid success by their strictly 
honorable methods, but they gain a sure and more sub- 
stantial one. In the business enterprises controlled by 
partners with more of the money and less sagacity and 
principle, wiser ones are often overborne to a failure. 

Especially in governmental business management is 
this displacing of the best wisdom by near-sighted 
smartness most common. In hereditary monarchies the 
head of affairs is seldom so wise and firm as to choose 
and keep the true advisers ; and in republics their execu- 
tive heads seldom represent more than the average 
wisdom of the people, and often less. If the higher 
minds sometimes get the places, it is only in the govern- 
ments' times of trial and danger that the people's affec- 
tion will hold fast to them, and not let selfish schemers 
crowd them from their places, nor force them to act 
according to the notions contended for by the fanatical 
zeal of unbalanced demagogues. And yet, withal, by 
partially harnessing greed and bringing it into the 
field of public service, governments protect the people 
against an extreme monopoly in the life-works they 
control, as the Post Office, water-supply for cities, pub- 
lic schools, construction of streets, common roads, 
national ships, and keeping free our navigable rivers. 

The great want of the people — of all peoples — is a 
political machinerv that shall well perform their needed 
administrative public business, and secure their natural 
rights without invading them at any point. And to 



HUMAN NATURE. 



197 



construct such a machine we must have the wise social 
builders, and then the skillful engineers to construct 
it ; but for this the people must be made wise enough 
to choose such ones, and to sustain them. And the 
people must know this science in order to select prop- 
erly ; and the best intuitive sense of character will also 
find it necessary as officials, in order to adjust the differ- 
ent kinds of talent to their proper fields. Placed there 
all would be useful, and none injurious to their fellows 
or to the community. Even the governing characters 
(so far the curse of all the higher civilizations) could 
only serve for good, and not oppress any individual. 
That powerful self-push without fraternal lift-and-pull, 
whose selfish energy so often gets control and tyran- 
nizes, would have to work under the direction of the 
wise advisers, and would be efficient for welfare. At 
present, from want of this knowledge of character, such 
ones, tho' but a small proportion of government officials, 
so generally control that the very name government 
is made a thing of hatred to many of the unwise 
strugglers against the wrongs inflicted on them. 

With this science generally understood and the wise 
advisers in control of the political machinery, govern- 
ment would not be restraint on any true human activi- 
ty. There would be no limit to freedom except that it 
should not infringe the equal freedom of others, Our 
officers would be only the workers in public business 
administration and the protectors of each and all from 
assaults on natural rights, if any were still insane enough 
to attack them. All this advantage we lack to-day sim- 
ply because we cannot correctly read the differences in 
human character and abilities. And yet the lesson is 
before us, and is easily learned. 

In a few fields of life, not political nor dogmatically 
authoritative, we now occasionally see a great genius 
left to do his own proper work, instead of being put 



HUMAiS NATURE. 



into those where only his weaker powers can be used, 
and then we see the wonderful results that persistence 
in its own course produces. 

Most of our eminent ability, however, is in a few facul- 
ties, and, others being small, the strong ones are undi- 
verted from their objects. Our great inventors are 
usually persons of great special organs and decided de- 
ficiencies. A remarkable example is seen in Thomas A. 




Fig. 109. Thomas A. Edison. 

Edison, the great sciento-inventor, Fig. 109. To the 
ordinary observer there is nothing remarkable about his 
head. It is a head of large special organs and decided 
deficiences. Neither his general intellect nor spiritual 
region is great as a whole, but some of the organs are 
greatly developed. The physical perceptives are large, 
as are "Causality" and " Constructiveness." The mid- 
dle forehead is rather deficient, so that passing events 



HUMAN NATURE. 



199 



and circumstances do not much attract his attention. 
The organ of " Comparison " is moderate, so that he 
has little power or tendency to trace analogies 
between the physical facts and spiritual correspond- 
ences. "Imitation," as near as can be judged from 
the picture, after estimating an allowance for the hair, 
is quite small, and both brain bases are moderate, espe- 
cially the spiritual, so he is left to concentrate all his 
energies' in his dominant perceptive and constructive 
reasoning attributes. This brain -conformation with a 
temperament highly favorable to mental action, and 
his attention intensely directed to physical substances 
and their moving forces, has made him the world's 
marvel of inventive genius. He is also said to be 
very hard of hearing, and that fact has doubtless con- 
tributed to isolate him from much that would otherwise 
have divided his attention, and so his misfortune may 
have been the world's good fortune, and in part served 
his own great work and wonderful fame. 

I think I have pursued the subject of unbalanced 
region development and deficiencies far enough to 
show the import and leading of the lesson, and that 
I may leave those who would further study it to the 
many illustrative facts in the other Phrenological 
works, and especially to the great original book of 
nature and life. 



200 



HUMAN NATURE. 



A friend interested in this work, looking over the proofs, 
suggested that "at this point the author ought to put 




Fig. 110. Caleb S. Weeks. 




Fig. 111. Caleb S. Weeks, 
in his own pictures, both front and side view, Jetting 
himself be judged by the rule he gives," and I accept 
the challenge. 



CHAPTER VI. 



ORGAN COMBINATIONS IN ACTIVITY. 



The organ combinations in activity is an exnaustless 
theme for consideration, and much of great value has 
been written on it. All who would thoroughly study 
human nature should carefully read as much of it as 
possible, not omitting the remarks in " Heads and 
Faces." I need not go very fully into this subject, it 
has been so well presented, but will add a few thoughts 
to show how still more distinctly it is seen in the light 
of this new method of reading Phrenology, and to 
point the direction in which it leads our mind-explora- 
tions. There is no essential part of Mr. Sizer and Dray- 
ton's view in which I differ with them ; mine will further 
confirm theirs, and their descriptions will make this 
view more intelligible to all who carefully study both. 

None of our powers, of body or mind, act singly, but 
always in concert with others. That this co-activity 
maybe made wise and harmonious is the true purpose 
of all human endeavor. This would be perfect health, 
physical and spiritual. 

Man is distinguished beyond all living things for high 
mentality, the power and many-sidedness of his mind, 
and the complication of his nerve-organism. And 
the mental faculties have much ability to partially 
withdraw from their general acting union, and form 
combinations to serve changing conditions and new 
emergencies. This power is stronger in proportion 

201 



202 



HUMAN NATURE. 



as the mental organism is well formed and the tem- 
perament nearly balanced, but is considerable in all 
except the comparatively few whose unbalance amounts 
almost to deformity. 

Circumstances call different classes of faculties into 
combinations in activity, and somtimes hold together 
for a long period those that are far from being the 
strongest. These changes are sometimes sudden, andare 
then called reformations, or "conversions," when favor- 
able, or corruptions of character, when the changes are 
in wrong directions. Usually, however, the strongest 
faculties join in action most of the time with the unbal- 
anced, which is a majority of our race. Such ones 
very seldom hold through life to a course of action 
not in accord with their strongest tendencies. Those 
that are brought from a bad to a good state of life which 
holds fast against all subsequent temptations, are simply 
withdrawn from conditions that had made leadingly 
active their weaker powers, into such as bring their 
strongest into natural dominance. The others always 
" backslide," and generally very soon. 

There is much amusement for mirth in viewing the 
various manifestations of different organ combinations, 
but I cannot give much attention to this ; my main pur- 
pose is to trace somewhat the instructive lessons of human 
nature seen in its active workings. 

As each mental power acts in concert with others, its 
manifestations are much modified by its associations in 
work. I have noticed this slightly as to the brain- 
regions, and some of the organs, and I now will trace it 
more fully between those that most conspicuously 
manifest themselves in common life. But first a word 
more about the different classes of organs. When the 
physical executives join action with the spiritual and 
the spiritual lead, the energies of the first become some- 
what spiritualized and refined in character ; but when, in 



HUMAN NATURE. 



203 



such union, the physical organs are dominant and lead, 
then even the spiritual powers become coarse and show 
a semi-animal kind of manifestation. In .the first case 
the selfish energies serve the higher self-aspirations — 
fraternity, beauty, and truth ; in the second case the 
sense of these is obscured, and more shrewd methods 
of serving self at the expense of others are pursued. If 
the spiritual summit is less than its base, w T hile the self- 
push part dominates, and the physical base is larger than 
either, then spiritual selfishness serves the physical 
selfishness to make it more efficient in selfish energy. 
If both bases are larger than the summit, and the spirit- 
ual largest, then spiritual selfishness leads the physical 
in service, and the person will sacrifice others to his 
spiritual, or aspiration purposes, while at the same time 
he may be unselfish in property or money. If " Ideality " 
and " Sublimity " are large in such combination, and the 
organism fine, the ideals are poetic, and if "Hope" is 
also large the spiritual projects are lofty, perhaps of 
air-castle character, while still self-serving ; but if those 
organs are least among the spiritual powers, the person 
will be prosy in his thoughts and methods. 

With this combination, as with all others, the largest 
region and largest organs generally control. If, 
among the feelings, the domestic organs dominate, their 
interests are first in regard. If " Self-esteem " and its 
group prevail, ambition is the great consideration. But 
ambition, may seek its gratification in political power, 
in wealth and social influence, in renown for intellect, 
inventive genius, or for public beneficence, according to 
which of the other organs joins the self-pushers. If 
the intellect is next strongest, its methods will be used 
by the impelling desire. If the other spiritual powers 
are next to the self-pushers in prominence, and the tem- 
perament is fine, the work will be conducted w^ith gentle- 
ness; but if the basic intellect only is large, and the 



204 



HUMAN NATURE. 



organism coarse, the strong passions will act in a coarse 
manner, and a somewhat brutal push will be the mani- 
festation, even when it is intellectual. 

Where a temperament dominantly nutro-vital has a 
brain with large physical base and rather large spiritual 
with self-pushers dominant, small front summit, strong 
lower and middle intellect-organs, and the person takes 
to law, philosophy, or any kind of thought-contest, we 
often see him exhibit a brow-beating maimer in arguing, 
intending it for intellectual. And this is most shown 
toward his superiors in mentality or information. 
This is very comical to the spiritual " Mirthfulness." 
Those deficient in that faculty are often offended by 
it. But this Rhinoceros type of mentality cannot help 
it. It is its style of push to forward its measure of 
truth, and, of course, it thinks its notions all truths, if 
not all of truth. If such ones had spiritual intellect 
enough to see the ludicrousness of their course they 
would be too refined and sensible to employ such meth- 
ods ; would find higher ones more effectual. As it is 
they do solid foundation work, tho' they hew the timbers 
roughly, and haggle the smoother-hewn ones, in vain 
attempts to knock them out, yet they help more than 
they hinder. Give them the fraternal worker's hand of 
fellowship, but as far as possible keep them in their 
proper places. 

In considering the organs' activity-combinations the 
lessons are far more multifarious and complicated than 
those of the regions. " Amativeness," first in the Phre- 
nological order of numbering, is first in each new being's 
origin, — sex-love, — the attraction of the positive and 
negative in organic life. It is strong everywhere in all 
mature and healthy organisms, and its principle, in the 
positive and negative action of forces, is the moving 
principle in all worlds and all within them ; and yet 



HUMAN NATURE. 



205 



most of the spiritually aspiring, superstitiously taught, 
associate its thought with the idea of grossness because 
it is less ethereal than their idealisms, and seems to hin- 
der their mystic nights. Mankind has fallen into no 
more fatal error than this, for in the attempts to sub- 
ject it to unnatural rules and needs, its irrepressible 
vitality has burst forth in such explosions as have del- 
uged the earth with vice and disease. From this cause 
mostly, or from the hereditary effects of past abuses, we 
find to-day organizations of gross physical fiber unbal- 
anced by spiritually refining substance, and such a coarse 
manifestation of this impulse as must be repugnant to a 
well-cultivated nature. But could we so far surmount 
our feelings as to look wuth philosophic vision, and see 
the smaller degrees of refinement working in all beneath 
us, we should see that even such natures are somewhat 
elevated by this love whenever it is awakened. Tho' they 
are still coarse, they are less so toward their loved one, 
and less in their love than in any other department of 
their being. 

When not unnaturally hampered by caste and custom 
till insane explosions result, this feeling tames to a great 
extent all the wild energies of man's nature. It calls the 
other powers to aid its object rather than itself. " Combat- 
iveness " is summoned to defend, and all the executive 
energies to assist in this. " Acquisitiveness " gathers, 
and " Constructiveness " builds for the beloved. It calls 
the highest aspirations to co-operate, and forms not 
only physical habitations, but towering ideal palaces as 
well. "Veneration " sees an object that is worshipful. 
" Mirthfulness " pours on it its brightest spiritual sun- 
shine. " Ideality," even if small, awakes and decorates 
its habitation the best it knows, calling "Color" to give 
its finest tints, and "Tune" to afford an atmosphere of 
melody. "Self-esteem," expanding, rises from its self- 
base to its lifter — " Approbativeness " — and doubly hon- 



206 HUMAN NATURE. 

ors this exalting power, while " Cautiousness " stands as 
the great generalissimo, combining and directing all the 
powers to guard and defend. All this to some degree 
with the grossest lovers, tho' under existing conditions 
they may prove fickle weaklings in love, turning away 
in cowardly defference to the reigning social prejudices. 

In the higher natures this exaltation by love is greatly 
increased. The summit of the spiritual powers elevates 
all. " Amativeness " centers in " Conjugality." Friends 
are those who are friends of the beloved. The union 
cannot be easily severed ; is generally for life ; and pub- 
lic opinion must show itself to be reason, and not preju- 
dice, before it is respected. 

Parental love is located next above " Amativeness." 
See, for Organ locations, the Phrenological Chart of the 
Organs, Fig. 22, page 51. It combines in action with the 
various faculties, and all the others serve its call. The 
ambition group leaves self-serving to exalt the offspring. 
It calls into chief action with it the strongest powers. 
If "Acquisitiveness" is the leading impulse it gathers 
for the child, with intellect devising the means, and the 
parent's main ambition is to make it rich. If the 
social feelings are also strong, ambition seeks social 
distinction for his darling. If a strong intellect leads 
acquisitive ambition, it strives to have the child excel 
in learning. If it is the basic intellect only, then the 
lower, or mere business arts hold regard ; if the summit 
dominates, it is the arts of refining beauty, and he seeks 
for his child the renown of high achievements and lofty 
character. Such a brain with a fine temperament glories 
most in his child's unfolding a large manliness that can 
serve the race, while if a coarse organism with deficient 
summit intellect is the parent's, he would have it feel 
and assert a governing superiority over others. 

Such unbalanced persons will generally have unbal- 
anced children, and make them still more so in the 



HUMAN NATURE. 



rearing. If his Parental love is large, and the combat- 
ive group also, he will at times unreasonably fondle and 
indulge, and then, in turn, be savagely severe, and thus 
throw upon the world a human being worse spoiled 
than himself — his unbalance worse distorted by a cor- 
rupting education. 

" Inhabitiveness " — love of home — joins in activity with 
any faculties strongly excited, and generally with those 
dominant in the mental organism. Primarily it relates 
to the local home, but, with its lifter well developed and 
f Constructiveness " and " Ideality " large, it creates ideal 
homes, — grand air-castles, — and, with " Hope " large, ex- 
pects to land them securely amid beautiful fields of fra- 
grant verdure. It calls the artistic powers to the work 
of adorning both the actual and the ideal home, and of 
uniting the two. When it engages the domestic and 
all the friendship sympathies and memories to join its 
concert with " Ideality," "Time," and "Tune," it gives 
us such songs as "Home, Sweet Home." When these 
faculties combine with a large general soiritual region 
and poetic temperament, "Inhabitiveness' 7 finds a spirit- 
ual home in creations of ideal beauty, and hears angelic 
music in the rhythmic play of its own action. In combi- 
nation with large intellect it dwells in creations of genius. 
With "Self-esteem " dominant, no home is like its home. 
With " Approbativeness " large, the person may admire 
others' homes, but is especially desirous that his own 
should be admired. " Self-esteem " and " Approbative- 
ness," the spiritual pride inspiration leader of "Inhab- 
itiveness," doubly nerves "Acquisitiveness" to gain its 
supplies, " Alimentiveness " to spread them in appetizing 
splendor before the home circle, " Combativeness " and 
" Destructiveness " to protect, and " Secretiveness " to 
lift their efforts in strategetic prudence to the great self- 
centering summit organ, "Cautiousness." This, pushed 
by the domestic spiritual summit — "Adhesiveness" — and 



HUMAN NATURE 



pulled forward by its ideal and fraternal leaders, unites 
all the mental organs as a grand army of defenders, 
pioneers, and bread-winners for the physical and spirit- 
ual, to make complete the domestic and the social home. 

When " Inhabitiveness " is small, the person finds it is 
home wherever the strongest facultes or interest calls. 
If ambition or riches is the controlling purpose, home 
is where opportunity offers. If any special work centers 
the mental efforts, it is in that field of life ; if friendship 
is the strongest feeling, it is wherever friends are 
found, and if the domestic feelings are moderate, friends 
are those who co-operate in the dearest purpose. But 
the domestic group is seldom small when " Inhabitive- 
ness" is large; and when they are all large, whatever 
attractions call elsewhere home must have a definite 
location and kindred souls. Other interests may hold 
much of the attention ; travel and other scenes may 
awhile delight, but "there's no place like home." 

Parental love in its lift and linking with the fraternal 
and ideal powers produces the feeling of universal par- 
enthood. The analogy of other faculties' combinations 
with the summit spiritual thus explains this tendency, and 
since I began to see it in the new lesson of brain-reading- 
I have observed much, and find those who show great 
love of children in general, and of animal pets, have the 
organ of Parental love much wider in proportion to its 
other dimensions, and more prominent in its outer part 
than those who are indifferent to them, strongly indica- 
ting that there are two organs instead of one. 

This general parent feeling is not an exclusively human 
characteristic ; with the higher order of animals a 
tenderness toward other young than their own is very 
apparent. Most dogs show it plainly, and some in a 
marked degree. If the lower animals do not make it 
perceptible to us, they doubtless have it in some meas- 
ure. It is a mistake of our egotism to suppose that we 



HUMAN NATURE. 



209 



only have the spiritual faculties. Our animal relatives 
have them, and some of the higher orders manifest them 
nearly as much as some men. Perhaps I might say 
more than some men. 

" Conjugality " combines in action with the other 
loves, and their strength makes it the more steadfast, but 
where all are strong, and naturally harmonious in 
both parties, marriage often proves a failure from mis- 
understandings, and generally from false educational 
notions, with ignorance as to what each may rightfully 
expect from the other. This subject could be but 
slightly outlined in a long separate chapter. 

"Adhesiveness" combines chiefly with the other sum- 
mit powers, and when with others they must be such as 
harmonize with the great Mental Center. We become 
friends to those long associated with us in common 
interests ; to those who have done us a favor ; to those 
who join our intellectual or other pursuits ; but to these 
we are not soul-friends unless they also respond coun- 
terpartingly to this and its co-working spiritual emo- 
tions, while those who thus touch the soul-springs, tho' 
lacking the other attractions, often find their mutual 
friendship stronger than death. And that friendship is 
strongest toward those above us in these spiritual loves. 

The dog's friendship for man is greater than for any 
other dog because his spirituality finds in man a greater 
ideal, and his higher nature is inspired by association 
with his more spiritual friend. Of course he only par- 
tially understands man's higher nature, yet his " Adhe- 
siveness " joins action with his other high powers and 
aspires toward it, and the master that can somewhat 
counterpart the dog-faculties by hunting with him, play- 
ing with him, or training him, more fully joins with his 
spiritual activities, and most strongly draws his love. 

" Vivativeness " — Love of Life — is strengthened by each 
energetic faculty with which it combines in action. It 



HUMAN NATURE. 



not only loves life for its own sake, and, when large, 
holds to it tenaciously amid all misfortunes, believing 
life always worth the living, but it also energizes the 
other faculties, and is itself energized the more by every 
power that adds to life's interest. If joined with large 
domestic feelings it would live the more for dependent 
ones; with strong fraternal love, for human welfare; 
with large intellect, to gain knowledge; or, with any 
aspiration, for the object sought. For its best effect it 
requires union with strong spiritual as well as physical 
powers. When it is greatly deficient, discouragements 
often so overcome that suicide is the result. 

" Combativeness " — the great executive push against 
life's obstacles, the rear-guard and lift of " Vivativeness," 
the impelling aid of " Destructiveness " and " Secretive- 
ness," the leading champion of " Amativeness," " Conju- 
gality " and " Adhesiveness," and the great valor-base 
to " Cautiousness" — adjoins all these, and naturally com- 
bines first with them in action, and most with the largest, 
for they make the strongest demands on it. Most of its 
margin adjoins the domestic-spiritual and " Cautious- 
ness," while the rest borders on " Vivativeness," " De- 
structiveness," and " Secretiveness," and where the 
domestic organs are well developed, their needs most 
strongly arouse it, and its forward co-executives lead 
on. With the " Self-esteem " region dominant it combats 
for selfhood rights and dignity, tho' less vigorously than 
for dominant domestic powers. With the fraternal and 
ideal lifting powers and spiritual intellect leading the 
mentality, it fights for humanity and truth. It combines 
with any dominant faculty or faculties of either region, 
with analytic intellect, strong convictions and feelings, 
for debate ; or, with physical base and physical tempera- 
ment in great ascendency, for barbarous fighting. 

"Destructiveness" — the basic pioneer of " Combative- 
ness" and protector of "Vivativeness" — co-works with 



HUMAN NATURE. 



211 



and invigorates all the powers. It does the clearing 
work of what " Combativeness " is the pushing energy. 
When hurling obstacles from its path, if resisted, it brings 
all the executive powers to its aid, and dashes the obstruc- 
tion aside with a crushing force that suggests its name. 
Its large development is not at all incompatible with the 
greatest kindness and tenderest humanities if the higher 
powers are in due proportion, In fact it is an element 
of greater efficiency in the workings of fraternal love. 

" Secretiveness" — the lift of executive energy toward 
the great spiritual self-centering "Cautiousness " — joins 
most with that spiritual center, substituting for gross 
physical force methods more of a spiritual character to 
serve executive purposes. It would conceal an advance, 
and hide or disguise a retreat, rather than fight the way. 
Its normal action is reliable toward friends, and only 
deceitful in defensive strategy toward foes. In a har- 
moniously balanced person it is an element of honor 
in all friendly associations. When social relations are 
so equitably adjusted that there are no selfish foes, it 
will not wish to deceive any one, but only to withhold 
from crude intelligence such thoughts and acts as must 
be misunderstood, and from the wise such as are not 
yet made complete and skillful enough to be beneficial 
to the beholder. These are about its only manifestations 
in the best minds to-day, except where circumstances 
compel, or seem to compel, deceit as a defensive strategy. 
Its work in the thief is only for his self-defense. He, by 
social neglect, with no education, or with miseducation, 
and poverty or the fear of it, is made to feel that nearly 
all are in the main his plunderers against whom he must 
protect himself by his* only known means, and to whom 
honor is not due to the extent of forbearance in this. 
Its course in whatever circumstances is modified by the 
different powers with which it joins in action, as with 
the other faculties, but shows its own character through 



212 



HUMAN NATURE. 



all. In all forms of its low and unbalanced action, its 
common work is cheating and stealing, and sometimes, 
for defense, in higher natures it must use this method. 
In national rivalries it cheats diplomatically and steals 
advantages. In governments, or under their control, for 
self-ascendency, the morally weak and selfishly shrewd 
steal wealth, social position, and personal power. They 
steal by "law" if they can get control of its machinery, 
and against the recognized law if it obstructs their 
effort instead of lending its powerful aid. In struggles 
for social position this faculty works in fashionable 
society by pretentious display. In military war it fights 
a stronger foe by faints and ambuscades ; in legislative 
art it " steals a march" on opponents for liberty or 
for despotism, according as it combines in action willi 
the fraternal loves of a social reformer who gets employ- 
ment there, or with the selfish ambition of a governing- 
character. And yet, in all, it shows a rising from the 
grosser work of mere physical force. 

" Alimentiveness " — physical appetite — need not be de- 
scribed at much length. Its name describes it. It works 
with and upon other organs, and the combination modi- 
fies its own and the general character. It is the presid- 
ing transmuter of substances into power for body and 
mind. Its size and a due proportion and healthy con- 
dition of the co-acting organs, of brain and body, are 
the first conditions of its power, but of course its supplies 
must go far toward determining the result of its work- 
ings, and not only the quantity but the quality of the 
energy. Gross food develops grossness of being and 
character, and excess of food produces unbalance of 
temperament and bad health. Extremes of spices and 
condiments injure not only the physical sensibility, but 
the mental as well. Especially are alcoholic drinks 
poisons to the brain as well as to the nutritive system. 
They increase the existing disproportion of the organs, 



HUMAN NATURE. 



213 



inflaming- the stronger till they absorb the weaker, de- 
stroying the harmony which is mental efficiency, and 
it produces the same effect on the temperaments. Balance 
of mind and body, and of their co-working organs, is 
health, while imbalance is disease, and its extreme is 
disorganization. No particle of alcohol, undigested, can 
form any part of any living organism, and no organism 
can digest it and use its constituent elements. It is 
itself death's digester, not life's. It digests the carbon 
of crushed organisms downward toward decomposition, 
never upwards toward recomposition. It does not finish 
the work of decay (there are two succeeding stages under 
other agencies) but begins it. Nothing but fire can di- 
gest it into its elements, so that they m&y serve the work 
of constructing living organisms. 

Some Phrenologists think there are two alimentive 
organs, the second, in front of the other, called " Bibative- 
ness," the desire for drink. The authors of " Heads and 
Faces" rather incline to that view. I am notable, from 
head-examinations, to reject the idea nor to indorse it, 
but have noticed the fact of which they speak, namely, 
that some hearty eaters are not much inclined to liquid 
food and drinks, while some quite given to both are not 
hearty eaters of solid food. But real drink is water, of 
which more than two-thirds of the body is composed. 
When we are thirsty nothing satisfies like water, and 
when not thirsty we should not drink, for, even tho' 
it is water, if w r e take in more than the system can appro- 
priate its energies are overtaxed to expel the surplus. 

" Acquisitiveness " not only seeks supplies for the 
body, but it serves the mind as well. Acting with the 
higher powers it aids the spiritual appetite to seek its 
mental supplies ; it reaches forward and joins with 
" Constructiveness" and the basic intellect, then up to 
" Benevolence" and its lifting " Imitation," when all, 
combining, call the higher reasoning powers to aid them 



214 



HUMAN NATURE. 



in serving the gatherer. And then all the summit region 
gives its sanction and aid. Of course, like all the 
powers, its general combination is with the dominant 
ones. If the intellectual faculties are strongest " Ac- 
quisitiveness " joins with them and gathers treasures of 
knowledge ; if the forward summit powers, it seeks 
stores of ideal truth and beauty ; if the fraternal feelings, 
it gathers to benefit humanity; or if the self-lift 
group, or the domestic, it serves the prompting lead. 

" Self-esteem " — the spiritual base of the self-pushers — 
is the spiritual counterpart to " Vivativeness." It loves 
self as the other loves life. Remember, it is not the 
opinion of self, but the feeling of self-importance — an 
inspirational impulse that works when the intellect is 
otherwise occupied. When properly co-acting with the 
other powers it gives dignity of bearing which makes 
more effective the intellectual efforts. When it is large 
and acting without due aid from the intellectual, ideal, 
and fraternal powers, the person stands up so straight 
that he leans backward in a strutting attitude which is 
rather ludicrous. Without it the spoken utterances of 
a large intellect and teeming wisdom lack effectiveness 
of manner. It is a highly important power, but it needs 
its lifting and leading organs as well as its physical 
foundation faculties. 

" Approbativeness " links selfhood-love with fellow- 
self s. It is the imspirational sense of the importance of 
others, and of their social unity with self, and hence the 
love of their approbation. Where it is much larger 
than " Self-esteem " it joins with large " Ideality " and 
the fraternal-lead powers, and increases diffidence, espe- 
cially in a fine sensitive temperament, for then fellows 
are still more ideally exalted and selfhood abased. And 
this combination will still maintain- the embarrassed 
feeling to a considerable extent even when the person 
is only in the presence of such as he scientifically knows 



HUMAN NATURE. 



215 



are his intellectual inferiors. Only strong intellectual 
powers with well enlightened sense of truth and duty, 
and supported by large " Combativeness," can impel and 
sustain him in a contest with them. 

" Approbativeness " excessive, with small intellect, pro- 
duces vanity. This is a personal weakness, tho' it makes 
the character more kind and amiable. " Self-esteem " 
excessive, with deficient lift and fraternal lead, is pride ; 
if greatly so, with all the self-powers proportionate, and 
a coarse organization, the mental product is arrogance, 
but joined with a balancing proportion of the other 
powers, it makes grandly efficient all the energies. 

" Cautiousness," the great centering of the personality, 
is the steadying power of all the faculties, the helm of 
life's voyaging bark. When large and well supported 
it holds safely the course. Even if small it still compels 
a measure of co-operation from all the faculties, but too 
little for safety in heavy tempests. Nothing can be 
done without it. It is the greatest organ in functional 
power, as well as largest in the brain space it occupies. 

"Firmness," when acting with well proportioned lift- 
ers, holds the personality to principle just as its tempo- 
rary excitation holds the body in an upright position. 
Only when over-proportioned to its lifter and centering 
summit, while the self-serving faculties are large and 
unbalanced, is it unreasonably stubborn. If deficient the 
person lacks decision of character; but when large, 
its manifestation with small faculties may be scarcely 
perceptible, while with the leading loves it may be 
conspicuous, and hold unshaken through life and death. 

" Hope," in whatever combination it acts, makes all 
the faculties more buoyant and energetic in proportion 
to its influence. It looks chiefly for what the strongest 
loves desire. It tells us, truly, that for all needs nature 
furnishes supplies. Personal happiness, domestic felici- 
ty, fame, wealth, knowledge and wisdom for self, and a 



213 



HUMAN NATURE. 



like welfare for fellows, and all that pertains to each 
and all of these are its objects, according to the faculties 
which call most loudly upon it. It contributes greatly 
to courage, but to make it fully effectual it must be well 
aided by its push and lead powers, and supported by 
both its bases. When combined with these it is, as it 
has been called, an "anchor of the soul, both sure and 
steadfast;" it anchors it chiefly earthward while the 
soul's most immediate need is the physical, and it anchors 
heavenward — toward spiritual principles — even when 
most it anchors to earth. 

Of "Veneration" I have previously spoken as not the 
highest faculty of a " moral region" but the forward cen- 
tral organ of the spiritual base, — the appetizer of that 
side of our nature, — acting by itself, like " Alimentive- 
ness," an entirely self-serving faculty. It reverences 
those on whom it is dependent, and just in propor- 
tion as it reverences those deemed higher does it demand 
reverence from those regarded as lower. With both the 
bases and all the self-pushers much larger than the fra- 
ternal and front summit powers, it tends to tyrannize 
over inferiors who are weak and dependent. Nearly 
all reformers have had it smaller than their other front 
top-head faculties, especially philanthropic reformers. 
Large "Veneration" as yet seldom breaks from "au- 
thorities" it was trained to revere, even if intellect and 
all the self-asserting powers are large ; and when these 
are only moderately developed we may safely say it 
never does ; yet, nevertheless, this faculty, emancipated 
from false authority, combining in action with large 
fraternal, ideal, and general summit faculties, all well 
enlightened, is a great factor in executive ability, a 
powerful centering for a grand manly character. One 
would be the more efficient in any department of his 
work for having " Veneration" large if it was thus freed 
and balanced by its proper co-working powers, 



HUMAN NATURE. 



217 



I have known one reformer who had "Veneration" 
larger than any other top-head organ, in fact about the 
largest in his brain; and yet, strange as it may seem 
to those not in the full Phrenological light, he was 
chiefly a reformer of thought. Stephen Pearl An- 
drews, the philosopher of " Universology," Fig. 112, of 
whom I have before spoken, is the only instance I ever 
knew of a person with this organ greatly dominant who 
became a leader in new thought. But he showed to all 




Fig. 112. Stephen Pearl Andrews. 

who knew him and could read the manifestation, the 
powerful influence and full character of that spiritual 
appetite power. In union with his ideal faculties its 
worship-work was displayed in all-absorbing reverence 
of scientific truth. He spent his life in labor-devotion 
to it as his divine superior. So reverent was he of this 
that he would not roughly break, nor yet wholly reject, 
the images of old authorities once piled upon him, lest 
he should deface or lose the germs of truth they con- 



•as 



HUMAN NATURE. 



tained. He found no systems, however generally erro- 
nious, that did not contain a worshipful measure of those 
germs, and he sought to cull, clean and plant them 
all in their places among " Universologic " principles. 
He sacrificed all physical and pecuniary interests that 
would hinder the fullest exercise of his ideal devotions. 
But the executive or spiritually selfish side was equally 
apparent, — he exacted reverential deportment toward 
his science from all fellow-students, and toward himself 
as its teacher, from all who were less advanced than 
himself. Those who would not be disciples of his 
science were with him of comparatively little account 
personally, tho' he struck strongly against slavery in its 
day, and demanded equal opportunities for all. He did 
great work for sciento-philosophy, but most of his writ- 
ings were too profound, as well as too much clothed in 
new technicalities, to gain much immediate attention. 
His large "Veneration," in its spiritually selfish social 
manifestation, nearly as much as in its powerful appetite 
for spiritual or high mental supplies, served his work, 
and thus served the world. It kept him from wasting 
time and power in labor and emotional sympathy on 
those who would have been to him but parasites, con- 
suming his life-force, and keeping him from his more 
useful work. His " Veneration " in its spiritual appetite 
power was as all-devouring for scientific knowledge as in 
the greatest devotee of tradition it ever was for dogmas ; 
and yet his mental digestion was so strong that he did 
not get mental dyspepsia, but was always optimistic, tho, 
feasting on all the sciences, nearly all written languages, 
and forming a new language, named " Alwato," discov- 
ered in science, claimed as the universal natural speech. 

"Benevolence" — the base of fraternal love — when 
large and combining with equal " Imitation," lifting it 
into a powerfully centering " Ideality," is large-hearted 
philanthropy. These are the faculties the joint action 



HUMAN NATURE. 



219 



of which are called the heart's loves. They make the 
character lovable, but they need a good measure of the 
spiritual self-serving aid of the " Veneration" appetite 
to protect them from being devoured by surrounding 
selfishness. Philanthropic reformers so generally lack 
a due proportion of " Veneration " that they are less 
efficient workers, and also victims of the world's greed. 

"Ideality" — the great forward summit-center of the 
lifting faculties — is not only the leading inspiration in 
poetry, but it joins action with all the loves, and 
always spiritually tints its object with ideal beauty. 
It preaches to the soul the great gospel that all beauty 
is divine. It cures sensoriousness, — the failings of the 
beloved are always of a trivial nature, — and their 
excellences are large and beautiful. 

" Sublimity " is to the grand and sublime what " Ideal- 
ity is to the beautiful ; and its action-combinations 
and influences are similar. 

" Imitation " — the lifter of " Benevolence " toward uni- 
versal fraternity — if large, joins with and strengthens 
all the sympathetic emotions. " Human Nature " leads 
the fraternal base in discriminating character and person- 
al affinities, and " Suavitiveness " leads the " Imitation " 
lifter of "Benevolence" in broadening its base to find 
excellencies in the uncongenial, and show kindly cour- 
tesy to all. Then the two link " Benevolence " and " Imi- 
tation" to "Comparison" and "Causality," and lift the 
whole circle to union with "Ideality" and the great 
spiritual and intellectual leader. 

I partially described the character and action of the 
organs in a former chapter, but in this I wanted to 
show more specifically a few of the ways in which they 
combine as organs, as well as in regions. For this 
purpose I needed to somewhat repeat descriptions 
before partially given. I have now so far shown their 
manner of combining, and the kind of modifications 



HUMAN NATURE. 



they make on each other, that I may conclude this 
part of my subject with a slight reference to the work of 
the divine mental sweetener, " Mirthf ulness." This — 
the spiritual intellect's great central summit faculty 
and clearest perception — connects the critical with the 
ideal powers, and joins all their activities wilh it in dis- 
tinguishing the truthful and congruous from the incon- 
gruous and false. It shows us that the latter is not 
hopeless evil, but only fantastic mal-adjustmemt. In 
joining with the feelings it smooths all their irritations, 
and with the faculties it exalts and enlivens their 
action. It brings "Hope" through its summit and for- 
ward leader into the fruition of its own hilarious joy. 
It brings to the aspiring faith of " Marvellousness " clear 
open sight. It brings " Benevolence " through " Imita- 
tion " and "Ideality" to faith in a finally perfected man- 
hood ; and it brings the intuitive sense of " Human Na- 
ture," through its lifting " Suavitiveness," to confirm 
that faith. It quickens the spiritual intellect's greatest 
basic organ — "Comparison" — to see more distinctly 
nature's analogies of physical fact and spiritual princi- 
ples, and its lifting " Causality " to realize more fully 
the certainty of causation's joyous triumph. It has 
"Time "to lead it forward in union with the spiritual 
"Eventuality" and "Locality" on the one side, and on 
the other " Constructiveness " and " Tune," and all, unit- 
ing their harmonies, march with the captain of intel- 
lectual advance, "Color" gilding the procession's 
banner, while "Size" and "Weight" serve the chiming 
footsteps, and "Calculation" or "Number" unites wilh 
"Order" in measuring the golden pathway's tread. 
And now " Language " catches and shapes the harmo- 
nies of all into symbol-sounds to sing the triumphant 
advance of the joyous intellectual spiritual army and 
its great genial clear-sighted leader, " Mirthfulness." 
Such are the organs' combinations in activity. 



CHAPTER VII. 



PHRENOLOGICAL LIGHT ON LIFE PROBLEMS. 



In sketching this part of my subject, if all that I say 
cannot be seen as evident by the commencing students, 
they should remember, as I have previously stated, 
that from every advancing step in the study of human 
nature we may look in review of the earlier lessons and 
see in them far more than we could when we had 
first learned them. This in fact is true of all science. 
When one has mastered arithmetic he can see much in 
the multiplication table that he never dreamed was there 
when he had first committed it to memory. Science is 
one — a universal all-relating system of truth with mani- 
fold departments — in which each department has its 
field, and all the fields are so related to a great unitary 
principle that each must be somewhat known before 
either can be fully explored. A few of the details may 
be seen in a near and special view, but their relation- 
ships can only be discerned from a higher standpoint 
after some acquaintance with their separate characters, 
and the full meanings of their facts cannot be perceived 
till both methods of study are well pursued. Nor can 
the philosophy of what is seen be much comprehended 
till many fields are studied both in themselves and in 
their relationships. 

Phrenology, when reached in regular ascent from 
primary physics through physiology, including its tem- 
peramental knowledge, even in the best light it affords, 

221 



222 



HUMAN NATURE 



is not the last lesson of human nature, but it is the 
highest to be read through the organic machinery and its 
activities. Doubtless more of this remains to be dis- 
covered, but the facts already before us throw great 
light on many questions long involved in profoundest 
mystery. And of many unanswered it points the direc- 
tion for inquiry, and partially indicates what the answer 
will be. 

After we have learned the human framework and 
moving machinery we can see more of the grandeur in 
external nature's mechanical principles, and when we 
have read the organic chemistry of nutrition we can see 
profounder lessons in the chemistry of the world around 
us. When the nerve and brain system is partly known 
the nerve action has far greater import. When Phre- 
nology is understood the nerve and brain show a mean- 
ing beyond all previous imaginings, and when this new 
reading of the brain is reached a fuller light is thrown 
on Phrenology, and, from its unfolding, on a thousand 
questions of human interest. Some of these I have thus 
far indicated, but many more claim attention, yet only 
a few can receive it, and only enough to show glimpses 
and suggest what may be looked for in others that arise. 

As anatomy shows that the human motive apparatus 
has all the mechanical principles of nature, and physi- 
ology reveals all the chemical activities here operating 
on a higher plane of finer manifestation, unfolding 
into the complicated work of nutrition, so Phrenolo- 
gy shows all principles repeated in the mental instru- 
ment, and solves some problems over which for ages 
savants lacking its light vainly struggled. Especially 
is the effort at which great minds so long wasted their 
powers — searching for a ground of absolute certitude — 
discontinued by all who see this light, for it shows the 
mental faculties limited, and that certitude cannot be 
more absolute than the mind that holds it. 



HUMAN NATURE. 



223 



This light shows all attempts to build a psychical 
philosophy without a physical foundation must ever be 
futile; that as man physically is a high reproduction 
of the world below him, so, like it, the substance and 
powers of the brain — man's highest life-organ— must be 
studied in connection with the body before mind can be 
known and its capacities determined. This crowning 
portion so completes physiology as to make it a full 
section in the science-chapter that treats of human 
nature. It shows us that health is harmonious propor- 
tion of head to body, and of the organs of each to each 
other and to the whole, and that commencing disease, 
physical or mental, is but mal-proportion or wrong 
relation of the organic parts to their correlatives and to 
other substances. It shows that a free harmonious play 
of all the powers amid environments that favor their 
action is happiness or fullest pleasure, while pain comes 
from the struggle Qf their obstructed efforts for this. 
Thus from this highest standpoint of physical view, be- 
fore we ascend to the psychical, we see that the human 
organism is a new universe, embodying all substances, 
representing all forms, and expressing all forces, ever 
correlating with all, receiving from all, and imparting 
to all around it. 

Here is revealed the basis of real metaphysics, a meta- 
physics that is not a jumble of distorted and discordant 
fancies without foundation in the facts of nature, but a 
true psychical science, well founded in physics, which 
shows the spiritual nature and qualities of being, and 
the correspondences of visible and invisible realities. 

Phrenological science answers the questions, What is 
.love? and what is hate? showing that the first is the 
vital yearning for, and outflow to, its counterpart 
of any lifespring faculty, and that the second is its 
inverted and painful action. It shows that, therefore, 
every vigorous lover must be a hater, or capable of 



224 



HUMAN NATURE. 



becoming such, and that the hate must be in proportion 
to the violence done to the love, or the danger that 
threatens it. It here affords a great lesson of moral 
reform, and corrects the old-time ideas and methods, 
which in most efforts but made the matter worse. It 
shows that every attempt to destroy hate, by denouncing 
it as wicked, increases its intensity in vigorous natures. 
That it can only be cured by removing the condition 
exciting it, or removing the person from its influence. 
That, meantime, to control and keep it from violent ex- 
pression, other loves must be awakened to lead, or the 
rational powers must be brought to see that the un- 
congenial to self are rightly related to other personali- 
ties, and are useful in their counterparting relations to 
them. Antipathies must be treated with respect and 
made to respect themselves before they will respect 
the steadying ■facilities' admonitions. 

Virtue is here shown to be thus harmonizing our ac- 
tivities, not enfeebling any life-spring passion, but bal- 
ancing it well with its counterpart faculties and wisely 
directing it. We see that it is simply true manliness or 
womanliness. We perceive that it requires useful indus- 
try, — work for self and all our fellows' welfare, — that 
honesty and honor is seeking for all equal opportunities 
and equitable distribution of mutual industry's proceeds ; 
that it is bearing our burdens bravely when possible, and 
gladly lending a helping hand to the unfortunate. In 
this light we see that parasitism is the meanest of all the 
vices, — in any way preying upon others, — whether it be 
from needless indolence, or from ambition for wealth, 
with its luxury and power, and whether it is done by 
ordinary cheating in business, stealing or robbing 
against "law," or by the aid of its statute privileges. 

Morality we here see is the honest adjustment of our 
relations with fellows in social life, not passive obedi- 
ence to arbitrary rules of false sentiment that violate 



HUMAN NATURE. 



225 



natural law. We see that any hampering of nature by 
voluntary submission to unnatural arbitrary authority is 
immoral. That deception as a shield against such tyr- 
anny, if it only can be made effectual, is not only moral, 
but a moral duty. That it is loyalty to nature's first and 
greatest constitutional law, — an honorable warfare for 
self-defence, — and that we do not well defend ourselves 
unless we also defend our fellows. We see that truth 
should be too much honored to be given to a selfishness 
that seeks to use it against its own spirit and character, 
to distress fellows and make the user less human ; that 
no one has a right to claim the truth till ready to use it 
fully in the spirit of its benignant unity, and to be used 
by it for human welfare ; that every divine impulse of 
the soul bids us to protect truth from such a profanation 
as disjointing it and using its fragments to make suc- 
cessful any injustice. 

Piety is here revealed to us as the soul's devotion to 
Its highest ideal of divinity, and the duties it enjoins. 
Thus it shows that there must be a harmonious develop- 
ment of all the organs, with strong, free, wisely taught 
intellect and front spiritual region before the ideal can 
be such as to make piety elevate the character. It 
shows that the barbarous persecuting work wrought in 
the name of religion was from the great power of piety 
working in devotion to inhuman ideals. Thus it quiets 
resentments toward old foes of human progress, and 
toward their institution when disenthroned. It shows 
their motive was but a mistaken effort for human 
welfare, which only the wiser education of science can 
prevent a future pious zeal from repeating. We here 
learn that religion at the center is the front spiritual 
faculties' lift and lead in aspiration for a sense of unity 
with the fount of being and all its streams, but that only 
the wisdom that comes from large knowledge of both 
external and human science can see a central Divinity, 



226 



HUMAN NATURE. 



the worship of whom will expand and humanize man's 
nature. Only a full development of this under a true 
education can bring the human soul into the full sense 
of unity with fellow souls and the Soul of All. We 
learn that where such a Divinity is recognized, under 
whatever name, it never fails to receive devout worship. 
A conscious unity with such a fount of life must make 
all life-effort worshipful devotion. 

This light shows why religious sentiment has in the 
past done so much evil to social life, and that it must 
ever be so while it is organized as government authority. 
That only false ideals with dominant spiritual selfishness 
ever seeks to so organize it. We see that large manly 
piety only flourishes in the soul-liberty that a free 
religion and natural morality give. 

We learn that temptations to wrong have their chief 
source in unbalanced powers, which are too easily 
shaken by circumstances. We learn on the one hand 
to tame passion by reason, and on the other are taught 
that should we ever fail to waste no mental force in 
qualms of vain regret, but to take the lesson and profit 
by it in the future. We learn to respect ourselves in 
our blunders, and not to dishonor our fellows in theirs. 
Our hatreds, if they arise, are directed against false 
powers and offices rather than persons ; or if still some- 
what toward persons, only toward those who push the 
wrong into persecutions. And w r e learn to abate all 
resentments when their power for evil is overthrown. 

We have here seen how to discern the haughty pride 
of a coarse organization with great "Self-esteem" and 
little fraternal and ideal; how to hold it aloof without 
needlessly irritating it, or being much irritated by it, and 
yet to withstand it if it attempts to trample on ourselves 
or our fellows. We see in this light that we should 
control our aversion to such a nature with considera- 
tions of charity for its unbalance- and gross organism. 



HUMAN NATURE. 



22? 



The Phrenological light reveals to us in their real 
character the great men of the past whose likenesses are 
left to us, and shows they were not greater than those 
around us. It enables us to recognize present great- 
ness, whether balanced largeness of nature, or especial 
faculties, and to give it due honor instead of stoning 
or sneering it to death, while building monuments to 
former prophets. It gives us conscious association with 
living geniuses instead of crude and distorted pictures 
of former ones, painted from unscientific memories. 
This overlooking living genius is not only a great dis- 
couragement to its subjects, but also a great loss to the 
world, by keeping back their light. Without the Phre- 
nological light only the few who have intuitive percep- 
tion can even partially recognize the greatness they 
meet, and they cannot verify their impressions. And the 
dawnings of intuitional light the " learned " generally 
reject, for they are darkened by " conservative " education 
till they grope in crude superficial philosophies, with 
their own soul-light obscured and disowned. While this 
continues great loss to the world must be the inevitable 
constant sad result. If all intellectual minds had the full 
Phrenologic light on their mental pathway we should 
no longer have occasion, with Charles Mackay, to sing 
in fraternally sympathetic sadness : 

"Who shall tell what schemes majestic 

Perish in the active brain? 
What humanity is robbed of, 
Ne'er to be restored again? 
What we lose because we honor 
Over much the mighty dead, 
And dispirit 
Living merit, 
Heaping scorn upon its head? 
Or, perchance, when kinder grown, 
Leaving it to die alone?" 
If all had this light they would recognize the great souls 



228 



HUMAN NATURE. 



around them that starve for want of appreciation, while 
the slighters starve still more for what they reject. 

All spiritually aspiring persons wish to be good, and 
one of life's greatest enigmas with many is why there 
is so little goodness among them. If most people had 
a correct idea of what that word properly means w r e 
would see goodness more rapidly made triumphant. 
A great proportion of the efforts for this makes people 
worse instead of better. It increases the over-wrought 
sides of their natures, and shrivels the weaker into still 
greater deficiency. If they take to pious endeaver, it 
renders the meek and passive natures so much more 
negative that commanding tyrannical bigots can more 
thoroughly use them ; and it makes the self-assertive 
people still more inflated with selfish spiritual pride. 
All history and observation around us show that the 
strong active selfish natures are more bigotedly domi- 
neering, and the meekly passive are more their obedient 
tools, in proportion to blind aspiration for " goodness." 
Paul, in his day, practically testified to such conditions 
among his Israelitish brethren, when he said : " I bear 
them record that they have a zeal of God, but not accord- 
ing to knowledge." We need to bring this zeal under 
the direction of wisdom instead of selfish spiritual pride, 
and Phrenology alone can clearly show us the subjects 
of both influences, and who are harmoniously balanced 
and capable of general goodness. 

It is a great problem with many why some who through 
half a lifetime seemed to be "the salt of the earth" "so 
suddenly become rascals," "or, if always such, how they 
had disguised their rascality so long." In this the 
questioners have fallen into a double blunder from lack 
of this science. These persons were not morally very 
good, and did not become very bad. They were simply 
unbalanced, with warm emotions and honorable aspira- 
tions, but, lacking steadying and self-controlling ability, 



HUMAN NATURE. 



229 



the strong temptations in which they were placed proved 
too much for them. They regret their failing, and still 
mean well, and they should not have been put under 
such a strain of temptation, and would not have been 
had the employer understood this science. He and the 
public should learn it, and honestly take upon their past 
ignorance two-thirds of the blame for his fall, and at 
once help him up and to a position where such tempta- 
tions do not exist, rather than imprison him and de- 
grade his manhood. 

In the full light of this science all would know that 
religious, fraternal, and honor-aspiration feeling may 
be sincere, and make the character good in the sense of 
lovable, while it does not enable the man to resist the 
combined pressure with which some over-wrought un- 
balanced passion and great temptation impel him into 
wrong. From not thus knowing how to rightly assort 
mankind, society drives many well-meaning, useful 
and lovable natures into hopeless disgrace and outcast 
life, making criminals of those whom a wise hand of 
fraternal sympathy would make ornaments of our race. 
All this, while those of hard selfish ambition, with little 
fraternal love or manly aspiration, notwithstanding the 
chill their presence gives to every humane feeling, are 
held as paragons of honesty, because the faculties their 
circumstances would tempt are small, or perhaps while 
committing more serious offences which they have the 
cunning to hide. 

Of course we shall, for a time, find some natures so 
morbid that our safety will not permit to be exposed to 
the social conditions of general life, but in caring for 
them, when in the light we act, we will see no need of 
making them feel degraded, or doing more than safety 
requires. We will then recognize such persons before 
they have harmed others, and kindly surround them 
with safeguards, preventing the need of severer action. 



2'30 



HUMAN NATURE 



Insanity may awhile continue from hereditary causes, 
but in this light it will rapidly disappear, and mean- 
time we shall be able to distinguish its subjects before 
its acute stage makes them dangerous, and none will 
be falsely confined as insane by means of bribes. The 
insanity of unbalance will be understood, and whether 
it is of a dangerous type, like Guiteau's, or of cunning 
crafty criminality. Such disjointings of a personality 
will be seen as insane conditions, tho' they show no 
changes of brain-structure. 

With this light people will know which of their 
powers can be trained to great successes, and which to 
train to approach a healthy balance ; and will know 
that with the utmost training weak faculties can only 
attain mediocrity. 

In this light is explained why commencing civilization 
always establishes some form of caste. It is from the 
feeble spiritual vision's dim and distorted view of quality 
in character. This is a truth of nature, but all the caste 
ideas of the world haye been blunders, putting " Self-es- 
teem " in the lead as a selfish pride, to strut before fra- 
ternal love and dictate its field of operation. The real 
high cast of nature never feels its superiority over the 
lower, but is the most democratically fraternal of all. 
All false caste, whether called caste, or by any other 
name, withers in the full Phrenological light. Even 
in the scintillations which its dawning has thrown on a 
public that has never consciously studied it, the support- 
ers of caste must keep it disguised. When it promi- 
nades in its pharisaic character the disguise must be 
doubled, but Phrenology sees through it all. All the 
Summit faculties repel its loathsome presence, while 
their great " Mirth-fulness" intuitively sees the spiritual 
pride's incongruous position, and laughs it out of coun- 
tenance, so that to act at all it must masquerade as vir- 
tue and meekness. In any of false caste's disguises, 



HUMAN NATURE. 



231 



Phrenology recognizes it, and sees that but a few of the 
basic spiritual powers are at work, and out of their own 
field; that none of the summit faculties that manifest 
fraternal love, ideal aspiration, moral excellence, high 
piety, or wisdom, are active in that morbid spiritual self- 
conceit, and that manly pride scorns to own relationship 
to such a repulsive monstrosity. 

The Phrenological light largely reveals to us the 
foundation-principles on which all social life must rest 
before it will be secure. It shows that its activities 
must commence in the proper rearing and educating of 
children. That to make this work fully effectual they 
must have favorable pre-natal and hereditary influences, 
especially from a marriage of properly related tempera- 
ments, or from consecutive generations of such mar- 
riages. Much has been well written on this by leading 
Phrenological authors, but what I wish to say in addition 
requires another volume. This I hope in the future to 
write unless I may be fortunate enough to be saved the 
labor by some one else presenting the same thoughts. 
I may here, however, hint the most fundamentally 
important fact concerning the matter, a fact too much 
overlooked, that between marriageably related tempera- 
ments there will always be the mutual attraction of 
mating magnetism, and not merely platonic love. 

But in training such children as we now have, the 
Phrenological light is of great service, and a few 
hints of it here will be in place. It not only shows how 
to select the natural teachers, but it also shows teachers 
the diverse characteristics of differing pupils, and how 
to vary the management according to the natures with 
which they deal. It sweeps away the crude notion that 
the mind is a blank on which to w r rite a character, and 
that education can wholly work the educator's pleasure. 
This fancy of unscientific speculation, called philosophy, 
lias long disputed for a place in theories of teaching, 



232 



HUMAN NATURE. 



tho' all life-experience proved the contrary, but Phre- 
nology shows just what are the original differences, why 
persons brought up under the same influences may be 
expected to diverge, and how to train the faculties that 
are sure to control through life. 

Asa remarkable illustration of these great personal 
differences we may contrast William B. Astor, Fig. 113, 
and Gerrit Smith, Fig. 114. Their fathers were partners 




Fig. 113. William B. Astor. 

in business, made their fortunes together, and left them 
to their sons. They were thus reared under the same 
surrounding influences, but how different the characters 
and lives of the two men. Astor put his fortune into 
city houses and lands, and continued to gather money 
by rents till he had by several-fold increased his mil- 
lions, investing in no great enterprise that required high 



HUMAN NATURE. 



233 



talent and gave people employment, doing no great 
beneficent work through life, and at his death left but 
a small fraction of his great gains as an addition to the 
public library that his father had established. Smith, left 
a similar fortune by his father, spent all the income 
from it and half the principal in great works of philan- 
thropy. He gave munificently to benevolent institu- 
tions, and, having invested largely in wild land, he gave 
to poor persons, black and white, in fifty-acre farms to 
each, over 200, 000 acres. In addition to this, I am told, 




Fig. 114. Gerrit Smith. 

he gave fifty dollars each in money to fifty poor widows, 
and the same each to fifty invalid poor men with families. 
During the " border ruffian " invasions of Kansas, before 
its admission as a State, he gave a thousand dollars per 
month for its defense ; and it was said no needy person 
who sought his aid ever went empty-handed from his 
door. See the contrast between these two men's pic- 
tures, so exactly corresponding with their different char- 
acters, In Astor we see a large physical brain base 



434 



HUMAN NATURE 



with the spiritual base only moderate and the summit 
small — all the ideal and fraternal lift-and-lead faculties 
deficient. He had large physical perceptives, but the 
spiritual powers were not enough developed to balance 
his mentality so far as to make him a good manager of 
any business enterprise that required large combina- 
tions and must encounter complicated difficulties, tho' 
he could buy houses and land and collect rents. His 
lack of the spiritual, and the unbalanced activity of the 
lower selfhood has given his face a hard, cold and sordid 




Fig. 115. Edgar. Fig. 116 John. 



tone, repellent to all finer loves. In Smith we see the 
broad, high and well-formed brow, the beautifully pro- 
portioned head, and a face that beams with all the soul 
loves that it expresses. A good look at it will cure the 
fraternal chill given by the other. 

Again, as opposite characters for educational art, see 
the two boys, Edgar and John, Figs. 115, and 116. Only 
Ph renologv could in advance point out the nature of 
the difference, and the different treatment they require. 



HUMAN NATURE. 



235 



In Edgar we see an excessively proportioned spiritual 
region, especially the summit, with a fine nerve tempera- 
ment and a delicate body. In John we see both physical 
and spiritual base large, and the summit — all the ideal, 
the refining and the reasoning faculties — small, with 
a strong body and and coarse temperament. Coarse 
severity of discipline would ruin either of them. It 
would crush Edgar into imbecility, and inflame John 
into a fiend. Both requite a cautious but firm and gen- 
tle restraint. But a very different kind of restraint 
must be used in the two cases. And it must be so skil- 
fully used that they do not know it as restraint, or they 
will react against it, Edgar withering into still further 
passivity, and John swelling into still more unbalanced 
selfishness. They should be restrained by calling them 
into circumstances and associations which would exer- 
cise the feebler powers and leave the over-wrought ones 
to rest. This in time would bring toward a balance the 
body and brain, and all the impulses and faculties. 
Without skilful educational management, the restraint 
of which should so gently lull the excessive passions 
that they could feel no restraint, nor see any intended, 
and should make the weaker powers' action pleasant, the 
strong sides of their natures would rebel, Edgar by 
the restlessness of pained ideal powers, absorbing the 
body's vitality, and John by a contrary assertion of his 
selfish energies, making the character still more un- 
balanced. Edgar is what would generally be called a 
good boy, and John a bad boy by most parents and 
teachers. Such of them as are somewhat like John 
would try to govern by force and drive him by inflicting 
barbarous punishments for disobedience, and thus still 
further brutalize his nature, If such unspiritual persons 
had a child like Edgar to manage, they would regard 
his high mental and low physical as whimsical cranki- 
ness and indolence, and crush all his energy and hope, 



HUMAN NATURE. 



if not destroy his life, by what they would deem an 
effort to reform him. John, unless very carefully trained, 
would be domineering to fellow-boys, and cruel to lower 
creatures — would torture toads and other helpless forms 
of life — for sport. He would not take to books, would 
not be fond of flowers and the beautiful in nature and 
art, nor understand it in ideas, but he would be strong 
for work, and by making work pleasing and gainful to 
him, such common branches as he could learn might be 
made educational and somewhat elevating to his nature. 
Thus he might become a useful man instead of a scourge 
to society, tho' he never would be a lofty ideal character, 
except perhaps to soldier-ideals, as a fighter, and only in 
a desperate charge, where retreat Avas impossible, for, re- 
member, a large measure of the summit spiritual is 
essential to persistent voluntary valor 

Edgar should be kept from books as much as possible 
by encouraging him to play, and giving him such light 
unfatiguing work as would be to him an amusement 
rather than labor. His high spiritual summit and fine 
temperament is very susceptible to religious emotion, 
but its over-exercise would make still more extreme 
these dominant parts, and more absorb the feeble vital- 
ity, and weaken his delicate body. The parents or 
teachers unable to read him Phrenologically, if them- 
selves aspiring natures, would glory in his precocious 
talent, stimulate it by praise, and thus help to kill him 
before maturity. If they were religiously emotional, 
and of the excitable sects, they would piously exult to 
see him so forward in responding to their prayers, thus 
exciting " Approbativeness " to stimulate still more his 
vitality-absorbing activities and shortening his days. 
He should by all means be kept from religious excite- 
ments. Put John into them and let him take all of 
them he can; they will lift him toward a balance by 
somewhat quickening his weak ideal faculties and 



HUMAN NATURE. 



soften his hard selfish feelings. This will help his 
health, and thus tend to save his body if not his soul. 
A well proportioned and all-employed mentality is es- 
sential to health. Far more persons die prematurely 
from too little than from too much mental action. An 
educated and well-employed intelligence is even more 
a factor in vital power than is the nutritive system, and 
its deficiency shows the tinge of commencing decay. 
But mental action must be in proportion to the physical 




Fig. Ill, John Summerfield. 



sustaining power. Where the latter is feeble the former 
must be correspondingly moderate. John Summerfield, 
Fig. 117, was an instance of an extremely high and active 
mentality with the physical organism too fine and deli- 
cate to sustain his mental labors, especially the great 
religious emotionality that impelled them. A very elo- 
quent Methodist preacher in early Methodism, crowds 
hung in raptures on his words, and, by exciting him to 



greater effort, unwittingly spurred him on to exhaustion 
and to his grave at the age of twenty-seven. With this 
light he would have been spared for mature life-work. 
This would have pointed out the natural teachers, shown 
how to qualify them for their work, and shown the 
teachers how to train to judicious usefulness such as 
John, Edgar, and the lofty-souled Summerfield. 

The Phrenological light makes clear the bed-rock 
foundation on which all social institutions must be based 
before they can be harmonious and enduring. Of this 
I can give but a few hints here. Many prophets of a 
brighter day have had flashes of intuitive inspiration 
that partly revealed it, for partially known Phrenology 
had so tinged their pathway that they rationally sketched 
a half-outline of the true superstructure, but not till 
its full light reaches the architects will the design be 
completed and the corner-stone laid. It will then be 
seen that equity is the only social law. That it includes 
all the details of social order. That man's paramount 
right is to live amid his fellows, and to have favoring 
institutions. That none are to be maintained except 
while they prove such. That all human rights are 
individuals' rights. That the community's rights are 
simply the rights of its individuals to co-operate for 
defense of the natural rights of each and all, and to 
divide the labor of this for greater efficiency, as they 
w T oul d any other labor. That w T hatever goes beyond this 
is a crime against human nature, or a blunder of politics. 
That the community cannot rightfully receive a surren- 
der of any rights, nor the individual yield them. That 
Blackstone failed to comprehend real law when he wrote 
that "the individual surrenders some rights for the sake 
of protection in others." That a true political co-opera- 
tive union protects mutually without this, and that any 
surrender is the wrongful enthronement of classes in 
special tyrannic privileges. That human rights are 



HUMAN NATURE. 



239 



simply to supply the natural needs. That political law 
is properly but the definition of methods to defend these. 
That wittingly going beyond this is treason against the 
principles of social order instead of true government, 
and is the more wickedly lawless for blasphemously 
usurping the sacred name of law. That true legalities 
should support every human feeling in freedom to 
act naturally under its own law, to make its own blun- 
ders and learn by them, checking it only at the point 
where its insane action would invade another's equal 
freedom. That rightful authority is only the weight of 
public assent to the methods adopted for this. That 
there should be no penalties inflicted as such — only 
what is required for safety being done. That kindly 
confining and caring for the dangerous, thus depriving 
them of the liberty which they could not possess without 
using it to injure others, would be nature's penalty, and 
this necessity of safety would be all-sufficient. 

In this light we see that property is only accumulated 
labor-product ; that only he that produces should pos- 
sess, except from duty to the helpless and from fraternal 
or parental love. We see that any service that adds to 
the general welfare is productive labor, but that monopo- 
lizing privileges conferred by governments are viola- 
tions of nature's property-law, are the worst robberies 
of humanity. I need not enlarge upon this. Much has 
been written on it, and some of it wisely in the main. 
Some of it, not knowingly Phrenological, is based on 
views of human nature largely correct, for the Phreno- 
logical truths have considerably reached the studious 
mind, even of those not consciously accepting them. 
All who judge of character by the physiognomy, judge 
to a great extent Phrenologically, as the changed heads 
of Thomas Wilson and Vitellius, Luther and Melanch- 
thon, Bush and Haggerty, plainly show. A full knowl- 
edge of it would so clearly reveal the basis that the 



240 



HUMAN NATURE, 



foundation of social and political science could be made 
perfect, and the superstructure be rapidly reared free 
from any serious defects. 

Thus have I outlined the basis of human nature as it 
exists in the physical organism, giving a partial unfold- 
ing of the character of the brain regions and organs, and 
how to read them. As I said at the commencement, this 
is not intended to be a full and complete system of 
Phrenology, but a supplementary setting forth of a 
newly discovered fact in the classification of the organs, 
important to a philosophical view of the subject, a 
view enlarging the import of the facts found by prac- 
tical examiners, but not reversing their central con- 
clusions. Remember, a few of the former works must 
be read by those who would get the fullest significance 
of the facts and ideas of this. As before said, I have 
not wished to rewrite details already well written, any 
further than their necessary connection requires to 
make my presentation understood. I believe I have 
given enough of my subject so that, if taken with the 
earlier writings, it will make the whole matter more 
clear, and enough to point the direction of a fully 
humanized social development. 

Phrenology, fully known, is the highest lesson of 
human nature to be read in an ocular examination 
of the organism. There are higher ones as lights on 
psychologic study to be found in the facts of Mesmer- 
ism, or Hypnotism, as our physico-scientists now 
generally call it. And when these are also astered 
we shall see clearly how to build and properly finish 
the higher stories and dome of the social science temple 
of which Phrenology shows the foundation principles. 



THE WORKS OF CALEB S. WEEKS. 



HUMAN NATURE, CONSIDERED IN THE 
LIGHT OF PHYSICAL SCIENCE, including 
PHRENOLOGY WITH A NEW DISCOVERY. 
240 pp., 117 Illustrations. Cloth, 1 00, Paper, 50 cts. 
Fowler & Wells Co. 

HUMAN LIFE ; or, "THE COURSE OF TIME" AS 
SEEN IN THF OPEN LIGHT. A Poem of Our 
Race's History. Cloth 12mo, 359 pp. 1 00. 

SELECTIONS FROM THE POETS, with 
RESPONSES; Including Pope's Essay on Man, 
with a Responding Essay. Cloth, 359 pp. 1 00. 

SONGS OF THE MORNING— New Songs and 
Responses to Old Hymns. Cloth, 212 pp. 75 cts. 

CHRISTIANITY, ITS INFLUENCE ON 
CIVILIZATION. Pamph., 48 pp. Price 20 cts. 

THE PHILOSOPHY OF EVIL, in a New 
Gospel Lesson from the Apple-Trees. 11 pp. 5 cts. 

DEATH, A SERMON OF MORNING GOSPEL. 22 
pp. Price 10 cts. 

MY RELIGIOUS LIFE EXPFRIENCE. 42 
pp. Price 15 cts. 

MY EXPERIENCE IN HYPOCRISY. 37 pp. 
Price 15 cts. 

C A USES OF THE DECAY OF TEETH. 
23 p^. 10 cts. Fowler & Wells Co. 



S. C. W. Byington & Co., 334 4th Ave., New York. 

OR MAY EE ORDERED FROM 

Fowler & Wells Co., 2 7 E. 21st Street, New York. 



A FEW EXTRACTS 

From Notices of 

HUMAN LIFE 

by The press, and Others. 



" HUMAN LIFE, or ' The Course of Time' as seen in 
the Open Light." An Epic Poem, by Caleb S. Weeks. 
CI., 359 pp, $1 00. Byington & Co., 334 4th Ave., New York. 

The New Thought, of Chicago, says : "Without hesita- 
tion we recommend it as the best thing of the kind we ever 
saw. Lovers of idealism and sound philosophy stated 
in blank verse will find it hard, when they begin to read 
this book, to lay it down till every word of it has been 
read, and then they will wish there was more of it. 

The Chesaning Argus, of Chesaning, Michigan, says : "It 
is onegrand, sublime poem, full of sound philosophy on 
this great problem that has interested humanity from 
all time, *** it is a perfect history in blank verse of 
the social and religious struggles of our Earth. 

The Open Court, of Chicago, says: "Mr. Weeks has a 
singular mastery of the meter in which Paradise Lost 
has been written." 

Pomeroys Advance Thought, of New York, says : " The 
book is full of good, progressive ideas. " 

The Woman 9 s Directory, of Brooklyn, N, Y., says : " It is 
not only a New Book ; but a New Idea ; a first rate one." 

Edward Bellamy, author of the famous book, " Looking 
Backward," writes to the author: "I have read your 
poem, 'Human Life,' with much interest. I am in 
entire sympathy with its spirit of boundless faith in 
human development." 

Rev. R. Heber Newton, in a letter to the author, says 
of it: "The signs of the times are indeed plentiful on 
every hand, and full of cheer, and I accept your book 
as one of these significant indications." 



FROM NOTICES OF 

?0PES ESSAY ON MAN 

AND 

RESPONDING ESSAY. 



The New Thought, of Des Moines, la., says: "Al- 
most everybody has read and admired ' Pope's Essay 
on Man.' As a child, we read it with intense 
interest, and could quote much of it from 

— 'Shoot folly as it flies,' 
in its first paragraph, to the last line, 

' That all our knowledge is ourselves to know.' 
:i Many times we have said, Pope's Essay has aided 
us more in understanding man and his relations, 
than anything else we ever read or heard. 

" Dr. Caleb S. Weeks, of New York, has not studied 
Pope in vain. He has, in this little book, given us 
every word of Pope, with comments of exactly as 
many lines and words. His comments, occupying 
the right hand pages all the way through, are as 
poetical as the Essay itself ; its imagery is quite as fine 
as that of Pope, and its lessons are among the most 
progressive things we have ever seen in print." 

The Chesaning Argus, of Chesaning, Michigan, 
says: "'Pope's Essay on Man, with responding 
essay: Man seen in the Deepening Dawn,' is a 
master production. It takes up the philosophy of 
man from where Pope left it, to give a picture 
of the future, the higher and better life of man 
as seen in the new spiritual light of to-day's 
grand enlightenment." Price 25 cts, 



HOW TO LEARN PHRENOLOGY, 



We are frequently asked: In wh : way can a practical knowledge oi 
a'hrenology be obtained ? In answering this we must say, that the best 
results can be obtained by taking a thorough course of instruction at the 
American Institute of Phrenology; but where this is not practical, the 
published textbooks on the subject should be carefully studied. To meet 
the wants of those who wish to pursue the subject personally and become 
■familiar with the application of the subject to the various sides of life, we 
have ai ranged the following list of books, called 



THE STUDENT'S SET : 



Grain and Mind ; or, Mental Sci- 
ence Considered in Accordance 
with the Principles of Phrenology 
and in Relation to Modern Physi- 
ology. Illustrated. By H. S. 
Drayton, A. M., M. D., and Tas. 
McNiel, A. M. $1.50. 

Forty Years in Phrenolog y; Em- 
bracing Recollections of fiistory, 
Anecdotes, and Experience.^1.50. 

tlow to Read Character. A New 

Illustrated Handbook of Phre- 
nology and Physiognomy, for stu- 
dents and examiners, with a Chart 
for recording the sizes of the 
different organs of the brain in 
the delineation of character; with 
flpward of one hundred and 
seventy engravings. $1.25. 

Popular Physiology. A Familiar 
Exposition of the Structures, 
Functions, and Relations of the 
Human System and the preser- 
vation of health. $1.00. 

The Phrenological Bust, show- 
ing the location of each of the 
Organs. Large size. $1.00. 



New Physiognomy; or, Signs o\ 
Character, as manifested through 
temperament and external forms 
and especially in the " Huma ri 
Face Divine." With more tha* 
one thousand illustrations . $=uoo 

Choice of Pursuits ; or, vfhatte 

do and Why. Describing seventy* 
five trades and professions, and 
the temperaments and talents 
required for each. Also, how tc 
educate on phrenological princ 1 
pies — each man for his prope/ 
work; together with portraits arc 
biographies of many successiu 
thinkers and workers. §2.00. 

Constitution of Man; Considered 
in relation to external objects 
The only authorized American 
edition. With twenty engravings 
and a portrait of the author. $1,2 b 

Heads and Faces and How to 

study them. A manual of Phre- 
nology and physiognomy for the 
peopie. By Nelson Sizer and 
H. S. Draytcn. Oct., paper, 40c 



This list is commended to those who wish to pursue the subject at home, 
ind to those who propose to attend the Institute. 

Either of the above will be sent on receipt of price, or the complete 
'Student's Set," amounting to $14.90, will fee sent by express ion 
^10.00. Address, 



Vswler & "Wells Co, Publishers, 27 East 21st St., New Yor\ 



The Temperaments: 

OR, THE 

Varieties of Physical Constitution in Man 

CONSIDERED IN THEIR RELATIONS TO MENTAL CHARACTER AND 
THE PRACTICAL AFFAIRS OF LIFE, Etc., Etc. 

13 "5T T3_ JACQUES, ID_ 3 

With an Introduction by H. S. Drayton, M.D., Editor of the ''Phrenological Jom. 
nal." 12mo, 350 pages, nearly 150 Illustrations. Extra Cloth. Price $1.50. 

This is the only work on the subject, and it shows the Physiological and the 
Pathological conditions in all their bearings, and the Relation of Temperament to 
Character, Marriage, Occupation, Education and Training of Children, Heredity, 
etc.. all Illustrated with Portraits from Life. To show something of the compre- 
hensiveness of the work, we publish the following from 
THE TABLE OF CONTENTS: 

The Human Body and its Functions— such outlines of Anatomy and Physiol 
ogy as seem necessary to the right understanding of the Temperaments. A 
General View of the Temperaments — Causes of Temperamental Conditions- 
Ancient and Modern theories and classifications briefly described — The Brain as 
a Temperamental Element. The Pathological view of the Temperaments— The 
generally received classification of Medical and Physiological writers, in which 
tour Temperaments (the Sanguine, the Lymphatic, the Bilious, and the Nervous) 
are recognized, is fully explained, each Temperament somewhat minutely de- 
scribed. The Anatomical or Rational Classification — The three Temperaments 
(Motive, Vital, and Mental) fully described and illustrated, with their Causes, 
Characteristics, means of Culture, Counteractive and Restraining agencies, etc.; 
also the Compound Temperaments, Motive-Vital, Motive-Mental, etc., with 
Illustrations. Temperament and Configuration — A complete and detailed exposi- 
tion of the relations between temperamental conditions and the form of the head, 
features of the face, and general configuration of the body. Temperament 
and Color— The complexion and color of the hair and eyes as indications of Tem 
perament — Two distinct varieties of the Motive Temperament distinguished and 
described.— The Blonde and Brunette elements. Changes of Temperament — Ex- 
ternal Influences from natural growth, climate, age, bodily habits, mental 
agencies, direct culture, etc., Temperament and MeLtality — The Phrenological 
developments characteristic of each Temperament — Bro.in in Vital, Mental, anc 
Motive. Temperament in Age and Sex— Temperament in Childhood, in Middle 
Age, in Old Age — Temperament in Women. Temperament in the Domestic Rela- 
tions — In marriage, domestic life, management of children, etc. — Temperament in 
Matrimony fully illustrated. Temperament and Education — Temperament in the 
Teacher, in the pupil. Temperament as Affecting the Choice of Occupation- - 
Adaptation of the Motive, the Mental, and the Vital Temperaments, special de 
velopment for practical pursuits. Temperament in Health and Disease — Predis 
position of the Motive, the Vital, and Mental Temperaments, practical hygienic 
rules for correcting the predisposition of each temperament to particular diseases. 
Temperament in Races and Nations — The Caucasian, the Mongolian, the Malayan., 
the American, and the Ethiopian. Studies in Temperament — The Great Tragedi- 
enne ; The Mormon Leader ; The Daughter of a Queen ; A Savage Chieftain ; / 
Working Bishop ; Temperament "in the Rough ; " An Ardent, Emotional Charac- 
ter ; An American Soldier ; The Chief of the Horsemen, with Portraits of each. 
Temperament in the Lower Animals— Temperament in W T ild Animals, and siaowiLV 
the effect of domestication on horses, cattle, sheep, swine, dogs, etc. 

The subjec' ^ one which is easily understood, and therefore all stu 
dents of Human Nature should procure this book. Sent by mail, post 
paid, on receipt of price, $ 1.50. Address, 

Fowler & Wells Co, Publishers, 27 East 21st St, New York 



■ 



Men and Women Differ in Character. 



that will interest you more than anything you have ever read and ^,_l_.oIq 
you to understand all the differences in people at a glance, by the " Signs 
of Character," send for a copy of 



HEADS AND FACES; How to Study Them. 



A new Manual of Character Reading for the people, by Prof. Nelson 
Sizer, the Examiner in the phrenological office of Fowler & Wells Co., 
New York, and H. S. Drayton, M.D., Editor of the Phrenological 
Journal. The authors know what they are writing about, Prof. Sizer 
having devoted nearly fifty years almost exclusively to the reading of 
character and he here lays down the rules employed by him in his pro- 
fessional work. It will show you how to read people as you would a 
book, and to see if they are inclined to be good, upright, honest, true, kind, 
charitable, loving, joyous, happy and trustworthy people, such as you 
would like to know. 

A knowledge of Human Nature would save many disappointments in 
social and business life. 

This is the most comprehensive and popular worL 3ver published foi 
the price, 25,000 copies having been sold the first year. Contains 200 large 
octavo pages and 250 portraits. Send for it and study the people you see 
and your own character. If you are not satisfied after examining tne 
book, you may return it, in good condition, and money will be re 
turned to you. 

We will send it carefully by mail, postpaid, on receipt of price, 40 cents 
to paper, or $1 in cloth binding. Agents wanted. Address 



Fowler & Wells Co, Publishers, 27 East 21st St„ New York, 



No. 1. James Parton. 

No. 2. A. M. Rice. 

No. u. Wm. M. Evarts. 

Net. 4. General Wisewell, 




No. 5. Emperor Paul of Russia. No. 9. General Napier 

No. 6, George Eliot. No. 10. Otho the Great. 

No. 7. King Frederick the Strong. Nc 11. African. 

No. 8. Prof. George Bush. 



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